1. Hebrew Bible, Deuteronomy, 4.16 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aphrodite, bath of • Venus-Aphrodite
Found in books: Bickerman and Tropper (2007) 897; Levine (2005) 481
4.16. פֶּן־תַּשְׁחִתוּן וַעֲשִׂיתֶם לָכֶם פֶּסֶל תְּמוּנַת כָּל־סָמֶל תַּבְנִית זָכָר אוֹ נְקֵבָה׃''. None | 4.16. lest ye deal corruptly, and make you a graven image, even the form of any figure, the likeness of male or female,''. None |
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2. Hebrew Bible, Genesis, 2.7, 34.8 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite, temple of
Found in books: Berglund Crostini and Kelhoffer (2022) 327; Bremmer (2008) 22; Hubbard (2014) 552; Nissinen and Uro (2008) 214, 248, 260, 263, 270; Pinheiro et al (2012a) 24
2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃
34.8. וַיְדַבֵּר חֲמוֹר אִתָּם לֵאמֹר שְׁכֶם בְּנִי חָשְׁקָה נַפְשׁוֹ בְּבִתְּכֶם תְּנוּ נָא אֹתָהּ לוֹ לְאִשָּׁה׃' '. None | 2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
34.8. And Hamor spoke with them, saying ‘The soul of my son Shechem longeth for your daughter. I pray you give her unto him to wife.' '. None |
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3. Hebrew Bible, Jeremiah, 44.17, 51.3 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Acropolis, Athens, votive plaque of Aphrodite with Eros and Himeros • Aphrodite • Aphrodite Urania • Aphrodite, Zeus and • Aphrodite, birth scenes and stories • Aphrodite, images and iconography • Aphrodite, in Homer and Hesiod • Aphrodite, origins and development • Aphrodite, sanctuaries and temples • Egypt/Egyptians, Aphrodite/Urania and • Hesiod, on Aphrodite • Nilsson, Martin, on Aphrodite • Zeus, Aphrodite and • birth scenes and stories, Aphrodite • sanctuaries and temples, of Aphrodite • votives, plaque of Aphrodite with Eros and Himeros, Acropolis, Athens
Found in books: Hubbard (2014) 553, 554; Nissinen and Uro (2008) 182, 238; Simon (2021) 255
44.17. כִּי עָשֹׂה נַעֲשֶׂה אֶת־כָּל־הַדָּבָר אֲשֶׁר־יָצָא מִפִּינוּ לְקַטֵּר לִמְלֶכֶת הַשָּׁמַיִם וְהַסֵּיךְ־לָהּ נְסָכִים כַּאֲשֶׁר עָשִׂינוּ אֲנַחְנוּ וַאֲבֹתֵינוּ מְלָכֵינוּ וְשָׂרֵינוּ בְּעָרֵי יְהוּדָה וּבְחֻצוֹת יְרוּשָׁלִָם וַנִּשְׂבַּע־לֶחֶם וַנִּהְיֶה טוֹבִים וְרָעָה לֹא רָאִינוּ׃
51.3. אֶל־יִדְרֹךְ ידרך הַדֹּרֵךְ קַשְׁתּוֹ וְאֶל־יִתְעַל בְּסִרְיֹנוֹ וְאַל־תַּחְמְלוּ אֶל־בַּחֻרֶיהָ הַחֲרִימוּ כָּל־צְבָאָהּ׃'
51.3. חָדְלוּ גִבּוֹרֵי בָבֶל לְהִלָּחֵם יָשְׁבוּ בַּמְּצָדוֹת נָשְׁתָה גְבוּרָתָם הָיוּ לְנָשִׁים הִצִּיתוּ מִשְׁכְּנֹתֶיהָ נִשְׁבְּרוּ בְרִיחֶיהָ׃ '. None | 44.17. But we will certainly perform every word that is gone forth out of our mouth, to offer unto the queen of heaven, and to pour out drink-offerings unto her, as we have done, we and our fathers, our kings and our princes, in the cities of Judah, and in the streets of Jerusalem; for then had we plenty of food, and were well, and saw no evil.
51.3. Let the archer bend his bow against her, And let him lift himself up against her in his coat of mail; And spare ye not her young men, Destroy ye utterly all her host.''. None |
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4. Hesiod, Works And Days, 23, 42-44, 49, 53-105, 125, 151 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite Urania • Aphrodite, and Pandora • Aphrodite, birth • Aphrodite’s birth by the ejaculation of Zeus • Aphrodite’s births
Found in books: Bremmer (2008) 25, 26; Brule (2003) 35; Clay and Vergados (2022) 42, 65; Demoen and Praet (2009) 299; Faraone (1999) 98, 99; Iribarren and Koning (2022) 40, 199, 241; Kirichenko (2022) 78; Nissinen and Uro (2008) 267; Pirenne-Delforge and Pironti (2022) 25, 32, 34, 63; Schultz and Wilberding (2022) 56; Steiner (2001) 186, 189; Tor (2017) 71, 89; Álvarez (2019) 58
23. οἶκόν τʼ εὖ θέσθαι· ζηλοῖ δέ τε γείτονα γείτων
42. κρύψαντες γὰρ ἔχουσι θεοὶ βίον ἀνθρώποισιν· 43. ῥηιδίως γάρ κεν καὶ ἐπʼ ἤματι ἐργάσσαιο, 44. ὥστε σε κεἰς ἐνιαυτὸν ἔχειν καὶ ἀεργὸν ἐόντα·
49. τοὔνεκʼ ἄρʼ ἀνθρώποισιν ἐμήσατο κήδεα λυγρά.
53. τὸν δὲ χολωσάμενος προσέφη νεφεληγερέτα Ζευς· 54. Ἰαπετιονίδη, πάντων πέρι μήδεα εἰδώς, 54. ὣς ἔφατʼ· ἐκ δʼ ἐγέλασσε πατὴρ ἀνδρῶν τε θεῶν τε. 55. χαίρεις πῦρ κλέψας καὶ ἐμὰς φρένας ἠπεροπεύσας, 56. σοί τʼ αὐτῷ μέγα πῆμα καὶ ἀνδράσιν ἐσσομένοισιν. 57. τοῖς δʼ ἐγὼ ἀντὶ πυρὸς δώσω κακόν, ᾧ κεν ἅπαντες 58. τέρπωνται κατὰ θυμὸν ἑὸν κακὸν ἀμφαγαπῶντες.' '60. Ἥφαιστον δʼ ἐκέλευσε περικλυτὸν ὅττι τάχιστα 61. γαῖαν ὕδει φύρειν, ἐν δʼ ἀνθρώπου θέμεν αὐδὴν 62. καὶ σθένος, ἀθανάτῃς δὲ θεῇς εἰς ὦπα ἐίσκειν 63. παρθενικῆς καλὸν εἶδος ἐπήρατον· αὐτὰρ Ἀθήνην 64. ἔργα διδασκῆσαι, πολυδαίδαλον ἱστὸν ὑφαίνειν· 65. καὶ χάριν ἀμφιχέαι κεφαλῇ χρυσέην Ἀφροδίτην 66. καὶ πόθον ἀργαλέον καὶ γυιοβόρους μελεδώνας· 67. ἐν δὲ θέμεν κύνεόν τε νόον καὶ ἐπίκλοπον ἦθος 68. Ἑρμείην ἤνωγε, διάκτορον Ἀργεϊφόντην. 69. ὣς ἔφαθʼ· οἳ δʼ ἐπίθοντο Διὶ Κρονίωνι ἄνακτι. 70. αὐτίκα δʼ ἐκ γαίης πλάσσεν κλυτὸς Ἀμφιγυήεις 71. παρθένῳ αἰδοίῃ ἴκελον Κρονίδεω διὰ βουλάς· 72. ζῶσε δὲ καὶ κόσμησε θεὰ γλαυκῶπις Ἀθήνη· 73. ἀμφὶ δέ οἱ Χάριτές τε θεαὶ καὶ πότνια Πειθὼ 74. ὅρμους χρυσείους ἔθεσαν χροΐ· ἀμφὶ δὲ τήν γε 75. Ὧραι καλλίκομοι στέφον ἄνθεσιν εἰαρινοῖσιν· 76. πάντα δέ οἱ χροῒ κόσμον ἐφήρμοσε Παλλὰς Ἀθήνη. 77. ἐν δʼ ἄρα οἱ στήθεσσι διάκτορος Ἀργεϊφόντης 78. ψεύδεά θʼ αἱμυλίους τε λόγους καὶ ἐπίκλοπον ἦθος 79. τεῦξε Διὸς βουλῇσι βαρυκτύπου· ἐν δʼ ἄρα φωνὴν 80. θῆκε θεῶν κῆρυξ, ὀνόμηνε δὲ τήνδε γυναῖκα 81. Πανδώρην, ὅτι πάντες Ὀλύμπια δώματʼ ἔχοντες 82. δῶρον ἐδώρησαν, πῆμʼ ἀνδράσιν ἀλφηστῇσιν. 83. αὐτὰρ ἐπεὶ δόλον αἰπὺν ἀμήχανον ἐξετέλεσσεν, 84. εἰς Ἐπιμηθέα πέμπε πατὴρ κλυτὸν Ἀργεϊφόντην 85. δῶρον ἄγοντα, θεῶν ταχὺν ἄγγελον· οὐδʼ Ἐπιμηθεὺς 86. ἐφράσαθʼ, ὥς οἱ ἔειπε Προμηθεὺς μή ποτε δῶρον 87. δέξασθαι πὰρ Ζηνὸς Ὀλυμπίου, ἀλλʼ ἀποπέμπειν 88. ἐξοπίσω, μή πού τι κακὸν θνητοῖσι γένηται. 89. αὐτὰρ ὃ δεξάμενος, ὅτε δὴ κακὸν εἶχʼ, ἐνόησεν. 90. Πρὶν μὲν γὰρ ζώεσκον ἐπὶ χθονὶ φῦλʼ ἀνθρώπων 91. νόσφιν ἄτερ τε κακῶν καὶ ἄτερ χαλεποῖο πόνοιο 92. νούσων τʼ ἀργαλέων, αἵ τʼ ἀνδράσι Κῆρας ἔδωκαν. 93. αἶψα γὰρ ἐν κακότητι βροτοὶ καταγηράσκουσιν. 94. ἀλλὰ γυνὴ χείρεσσι πίθου μέγα πῶμʼ ἀφελοῦσα 95. ἐσκέδασʼ· ἀνθρώποισι δʼ ἐμήσατο κήδεα λυγρά. 96. μούνη δʼ αὐτόθι Ἐλπὶς ἐν ἀρρήκτοισι δόμοισιν 97. ἔνδον ἔμιμνε πίθου ὑπὸ χείλεσιν, οὐδὲ θύραζε 98. ἐξέπτη· πρόσθεν γὰρ ἐπέλλαβε πῶμα πίθοιο 99. αἰγιόχου βουλῇσι Διὸς νεφεληγερέταο. 100. ἄλλα δὲ μυρία λυγρὰ κατʼ ἀνθρώπους ἀλάληται·'101. πλείη μὲν γὰρ γαῖα κακῶν, πλείη δὲ θάλασσα· 102. νοῦσοι δʼ ἀνθρώποισιν ἐφʼ ἡμέρῃ, αἳ δʼ ἐπὶ νυκτὶ 103. αὐτόματοι φοιτῶσι κακὰ θνητοῖσι φέρουσαι 104. σιγῇ, ἐπεὶ φωνὴν ἐξείλετο μητίετα Ζεύς. 105. οὕτως οὔτι πη ἔστι Διὸς νόον ἐξαλέασθαι.
125. ἠέρα ἑσσάμενοι πάντη φοιτῶντες ἐπʼ αἶαν,
151. χαλκῷ δʼ εἰργάζοντο· μέλας δʼ οὐκ ἔσκε σίδηρος. '. None | 23. So neighbour vies with neighbour in great need
42. To judge such cases. Fools! They do not know 43. That half may well transcend the total store 44. Or how the asphodel and the mallow
49. Each ox and hard-worked mule sent off. In spleen
53. The honourable son of Iapetu 54. Stole it from counsellor Zeus and in his guile 55. He hid it in a fennel stalk and thu 56. Hoodwinked the Thunderer, who aired his bile, 57. Cloud-Gatherer that he was, and said: “O son 58. of Iapetus, the craftiest god of all, 59. You stole the fire, content with what you’d done, 60. And duped me. So great anguish shall befall 61. Both you and future mortal men. A thing 62. of ill in lieu of fire I’ll afford 63. Them all to take delight in, cherishing 64. The evil”. Thus he spoke and then the lord 65. of men and gods laughed. Famed Hephaistus he 66. Enjoined to mingle water with some clay 67. And put a human voice and energy 68. Within it and a goddess’ features lay 69. On it and, like a maiden, sweet and pure, 70. The body, though Athene was to show 71. Her how to weave; upon her head allure 72. The golden Aphrodite would let flow, 73. With painful passions and bone-shattering stress. 74. Then Argus-slayer Hermes had to add 75. A wily nature and shamefacedness. 76. Those were his orders and what Lord Zeus bade 77. They did. The famed lame god immediately 78. Formed out of clay, at Cronus’ son’s behest, 79. The likeness of a maid of modesty. 80. By grey-eyed Queen Athene was she dressed 81. And cinctured, while the Graces and Seduction 82. Placed necklaces about her; then the Hours, 83. With lovely tresses, heightened this production 84. By garlanding this maid with springtime flowers. 85. Athene trimmed her up, while in her breast 86. Hermes put lies and wiles and qualitie 87. of trickery at thundering Zeus’ behest: 88. Since all Olympian divinitie 89. Bestowed this gift, Pandora was her name, 90. A bane to all mankind. When they had hatched 91. This perfect trap, Hermes, that man of fame, 92. The gods’ swift messenger, was then dispatched 93. To Epimetheus. Epimetheus, though, 94. Ignored Prometheus’ words not to receive 95. A gift from Zeus but, since it would cause woe 96. To me, so send it back; he would perceive 97. This truth when he already held the thing. 98. Before this time men lived quite separately, 99. Grief-free, disease-free, free of suffering, 100. Which brought the Death-Gods. Now in misery'101. Men age. Pandora took out of the jar 102. Grievous calamity, bringing to men 103. Dreadful distress by scattering it afar. 104. Within its firm sides, Hope alone was then 105. Still safe within its lip, not leaping out
125. Would bring forth plenteous fruit. In harmony
151. They ate no corn, encased about '. None |
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5. Hesiod, Theogony, 9-21, 27-28, 64, 78, 133-136, 154-210, 224, 328, 453-491, 512-514, 561-616, 886-906, 910, 923, 934-935, 937, 940-942, 949, 955, 969-978, 992-1002, 1008 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Acropolis, Athens, votive plaque of Aphrodite with Eros and Himeros • Aphrodite • Aphrodite (goddess, aka Mylitta, Ailat, Mitra) • Aphrodite Apostrophia • Aphrodite Areia • Aphrodite Pandemos • Aphrodite Urania • Aphrodite, Antheia • Aphrodite, Aphrodite Urania • Aphrodite, Ares and • Aphrodite, Artemis and • Aphrodite, Assyrian goddess associated with • Aphrodite, Athena and • Aphrodite, Hestia and • Aphrodite, Kythereia • Aphrodite, Ourania • Aphrodite, Zeus and • Aphrodite, and Pandora • Aphrodite, and sea, and moon • Aphrodite, as eros itself • Aphrodite, as martial goddess • Aphrodite, birth • Aphrodite, birth of • Aphrodite, birth scenes and stories • Aphrodite, images and iconography • Aphrodite, in Homer and Hesiod • Aphrodite, in Judgment of Paris scenes • Aphrodite, origins and development • Aphrodite, poikilothronos • Aphrodite/Venus • Aphrodite’s birth by the ejaculation of Zeus • Aphrodite’s birth by the ejaculation of Zeus, Lycian Aphrodite • Aphrodite’s births • Ares, Aphrodite and • Artemis, Aphrodite and • Athena, Aphrodite and • Cronus, Aphrodite and • Cyclades, Aphrodite and • Cyprus, association of Aphrodite with • Harbours of Cypris • Hesiod, on Aphrodite • Hestia, Aphrodite and • Homer, on Aphrodite • Homeric Hymns, Aphrodite • Lay of Ares and Aphrodite • Moon, emerging from sea, and Aphrodite • Naxos, amphora with Aphrodite and Ares from • Paris (from Iliad), Aphrodite and • Phoenicia, and Aphrodite • Selene, and Aphrodite • Thebes, association of Ares, Dionysus, and Aphrodite with • Zeus, Aphrodite and • birth scenes and stories, Aphrodite • votives, plaque of Aphrodite with Eros and Himeros, Acropolis, Athens • weddings and marriages, Ares and Aphrodite
Found in books: Bacchi (2022) 159; Bernabe et al (2013) 17, 205, 264; Bortolani et al (2019) 240, 241, 252; Bremmer (2008) 22, 124, 318; Brule (2003) 35; Clay and Vergados (2022) 42, 71, 72, 75; Eidinow and Kindt (2015) 86, 377, 379, 380; Griffiths (1975) 116; Hunter (2018) 77; Iribarren and Koning (2022) 23, 40, 65, 66, 199, 207, 241; Kirichenko (2022) 216; Lyons (1997) 82, 120; Maciver (2012) 147; Miller and Clay (2019) 81; Nissinen and Uro (2008) 148, 265; Pachoumi (2017) 37, 155, 156; Pirenne-Delforge and Pironti (2022) 17, 25, 29, 32, 33, 34, 63, 66, 160, 244; Pucci (2016) 6; Rutter and Sparkes (2012) 62; Schultz and Wilberding (2022) 53, 56, 57, 169; Segev (2017) 134; Simon (2021) 12, 62, 123, 254, 286, 287, 288; Steiner (2001) 186; Tor (2017) 71, 89, 94, 261; de Jáuregui et al. (2011) 242; Álvarez (2019) 53, 58, 120, 144, 145, 146
9. ἔνθεν ἀπορνύμεναι, κεκαλυμμέναι ἠέρι πολλῇ, 10. ἐννύχιαι στεῖχον περικαλλέα ὄσσαν ἱεῖσαι,' 11. ὑμνεῦσαι Δία τʼ αἰγίοχον καὶ πότνιαν Ἥρην 12. Ἀργεΐην, χρυσέοισι πεδίλοις ἐμβεβαυῖαν, 13. κούρην τʼ αἰγιόχοιο Διὸς γλαυκῶπιν Ἀθήνην 14. Φοῖβόν τʼ Ἀπόλλωνα καὶ Ἄρτεμιν ἰοχέαιραν 15. ἠδὲ Ποσειδάωνα γεήοχον, ἐννοσίγαιον, 16. καὶ Θέμιν αἰδοίην ἑλικοβλέφαρόν τʼ Ἀφροδίτην 17. Ἥβην τε χρυσοστέφανον καλήν τε Διώνην 18. Λητώ τʼ Ἰαπετόν τε ἰδὲ Κρόνον ἀγκυλομήτην 1
9. Ἠῶ τʼ Ἠέλιόν τε μέγαν λαμπράν τε Σελήνην 20. Γαῖάν τʼ Ὠκεανόν τε μέγαν καὶ Νύκτα μέλαιναν 21. ἄλλων τʼ ἀθανάτων ἱερὸν γένος αἰὲν ἐόντων.
27. ἴδμεν ψεύδεα πολλὰ λέγειν ἐτύμοισιν ὁμοῖα, 28. ἴδμεν δʼ, εὖτʼ ἐθέλωμεν, ἀληθέα γηρύσασθαι.
64. πὰρ δʼ αὐτῇς Χάριτές τε καὶ Ἵμερος οἰκίʼ ἔχουσιν
78. Τερψιχόρη τʼ Ἐρατώ τε Πολύμνιά τʼ Οὐρανίη τε
133. Οὐρανῷ εὐνηθεῖσα τέκʼ Ὠκεανὸν βαθυδίνην, 134. Κοῖόν τε Κρῖόν θʼ Ὑπερίονά τʼ Ἰαπετόν τε 135. Θείαν τε Ῥείαν τε Θέμιν τε Μνημοσύνην τε 136. Φοίβην τε χρυσοστέφανον Τηθύν τʼ ἐρατεινήν.
154. ὅσσοι γὰρ Γαίης τε καὶ Οὐρανοῦ ἐξεγένοντο, 155. δεινότατοι παίδων, σφετέρῳ δʼ ἤχθοντο τοκῆι 156. ἐξ ἀρχῆς· καὶ τῶν μὲν ὅπως τις πρῶτα γένοιτο, 157. πάντας ἀποκρύπτασκε, καὶ ἐς φάος οὐκ ἀνίεσκε, 158. Γαίης ἐν κευθμῶνι, κακῷ δʼ ἐπετέρπετο ἔργῳ 15
9. Οὐρανός. ἣ δʼ ἐντὸς στοναχίζετο Γαῖα πελώρη 160. στεινομένη· δολίην δὲ κακήν τʼ ἐφράσσατο τέχνην. 161. αἶψα δὲ ποιήσασα γένος πολιοῦ ἀδάμαντος 162. τεῦξε μέγα δρέπανον καὶ ἐπέφραδε παισὶ φίλοισιν· 163. εἶπε δὲ θαρσύνουσα, φίλον τετιημένη ἦτορ· 1
64. παῖδες ἐμοὶ καὶ πατρὸς ἀτασθάλου, αἴ κʼ ἐθέλητε 165. πείθεσθαι, πατρός κε κακὴν τισαίμεθα λώβην 166. ὑμετέρου· πρότερος γὰρ ἀεικέα μήσατο ἔργα. 167. ὣς φάτο· τοὺς δʼ ἄρα πάντας ἕλεν δέος, οὐδέ τις αὐτῶν 168. φθέγξατο. θαρσήσας δὲ μέγας Κρόνος ἀγκυλομήτης 16
9. ἂψ αὖτις μύθοισι προσηύδα μητέρα κεδνήν· 170. μῆτερ, ἐγώ κεν τοῦτό γʼ ὑποσχόμενος τελέσαιμι 171. ἔργον, ἐπεὶ πατρός γε δυσωνύμου οὐκ ἀλεγίζω 172. ἡμετέρου· πρότερος γὰρ ἀεικέα μήσατο ἔργα. 173. ὣς φάτο· γήθησεν δὲ μέγα φρεσὶ Γαῖα πελώρη· 174. εἷσε δέ μιν κρύψασα λόχῳ· ἐνέθηκε δὲ χερσὶν 175. ἅρπην καρχαρόδοντα· δόλον δʼ ὑπεθήκατο πάντα. 176. ἦλθε δὲ νύκτʼ ἐπάγων μέγας Οὐρανός, ἀμφὶ δὲ Γαίῃ 177. ἱμείρων φιλότητος ἐπέσχετο καί ῥʼ ἐτανύσθη 1
78. πάντη· ὃ δʼ ἐκ λοχέοιο πάις ὠρέξατο χειρὶ 17
9. σκαιῇ, δεξιτερῇ δὲ πελώριον ἔλλαβεν ἅρπην 180. μακρὴν καρχαρόδοντα, φίλου δʼ ἀπὸ μήδεα πατρὸς 181. ἐσσυμένως ἤμησε, πάλιν δʼ ἔρριψε φέρεσθαι 182. ἐξοπίσω· τὰ μὲν οὔ τι ἐτώσια ἔκφυγε χειρός· 183. ὅσσαι γὰρ ῥαθάμιγγες ἀπέσσυθεν αἱματόεσσαι, 184. πάσας δέξατο Γαῖα· περιπλομένων δʼ ἐνιαυτῶν 185. γείνατʼ Ἐρινῦς τε κρατερὰς μεγάλους τε Γίγαντας, 186. τεύχεσι λαμπομένους, δολίχʼ ἔγχεα χερσὶν ἔχοντας, 187. Νύμφας θʼ ἃς Μελίας καλέουσʼ ἐπʼ ἀπείρονα γαῖαν. 188. μήδεα δʼ ὡς τὸ πρῶτον ἀποτμήξας ἀδάμαντι 18
9. κάββαλʼ ἀπʼ ἠπείροιο πολυκλύστῳ ἐνὶ πόντῳ, 1
90. ὣς φέρετʼ ἂμ πέλαγος πουλὺν χρόνον, ἀμφὶ δὲ λευκὸς 1
91. ἀφρὸς ἀπʼ ἀθανάτου χροὸς ὤρνυτο· τῷ δʼ ἔνι κούρη 1
92. ἐθρέφθη· πρῶτον δὲ Κυθήροισιν ζαθέοισιν 1
93. ἔπλητʼ, ἔνθεν ἔπειτα περίρρυτον ἵκετο Κύπρον. 1
94. ἐκ δʼ ἔβη αἰδοίη καλὴ θεός, ἀμφὶ δὲ ποίη 1
95. ποσσὶν ὕπο ῥαδινοῖσιν ἀέξετο· τὴν δʼ Ἀφροδίτην 1
96. ἀφρογενέα τε θεὰν καὶ ἐυστέφανον Κυθέρειαν 1
97. κικλῄσκουσι θεοί τε καὶ ἀνέρες, οὕνεκʼ ἐν ἀφρῷ 1
98. θρέφθη· ἀτὰρ Κυθέρειαν, ὅτι προσέκυρσε Κυθήροις· 1
9
9. Κυπρογενέα δʼ, ὅτι γέντο πολυκλύστῳ ἐνὶ Κύπρῳ· 200. ἠδὲ φιλομμηδέα, ὅτι μηδέων ἐξεφαάνθη. 201. τῇ δʼ Ἔρος ὡμάρτησε καὶ Ἵμερος ἕσπετο καλὸς 202. γεινομένῃ τὰ πρῶτα θεῶν τʼ ἐς φῦλον ἰούσῃ. 203. ταύτην δʼ ἐξ ἀρχῆς τιμὴν ἔχει ἠδὲ λέλογχε 204. μοῖραν ἐν ἀνθρώποισι καὶ ἀθανάτοισι θεοῖσι, 205. παρθενίους τʼ ὀάρους μειδήματά τʼ ἐξαπάτας τε 206. τέρψιν τε γλυκερὴν φιλότητά τε μειλιχίην τε. 207. τοὺς δὲ πατὴρ Τιτῆνας ἐπίκλησιν καλέεσκε 208. παῖδας νεικείων μέγας Οὐρανός, οὓς τέκεν αὐτός· 210. ἔργον, τοῖο δʼ ἔπειτα τίσιν μετόπισθεν ἔσεσθαι.
224. Νὺξ ὀλοή· μετὰ τὴν δʼ Ἀπάτην τέκε καὶ Φιλότητα
328. τόν ῥʼ Ἥρη θρέψασα Διὸς κυδρὴ παράκοιτις
453. Ῥείη δὲ δμηθεῖσα Κρόνῳ τέκε φαίδιμα τέκνα, 454. Ἱστίην Δήμητρα καὶ Ἥρην χρυσοπέδιλον 455. ἴφθιμόν τʼ Ἀίδην, ὃς ὑπὸ χθονὶ δώματα ναίει 456. νηλεὲς ἦτορ ἔχων, καὶ ἐρίκτυπον Ἐννοσίγαιον 457. Ζῆνά τε μητιόεντα, θεῶν πατέρʼ ἠδὲ καὶ ἀνδρῶν, 458. τοῦ καὶ ὑπὸ βροντῆς πελεμίζεται εὐρεῖα χθών. 45
9. καὶ τοὺς μὲν κατέπινε μέγας Κρόνος, ὥς τις ἕκαστος 460. νηδύος ἐξ ἱερῆς μητρὸς πρὸς γούναθʼ ἵκοιτο, 461. τὰ φρονέων, ἵνα μή τις ἀγαυῶν Οὐρανιώνων 462. ἄλλος ἐν ἀθανάτοισιν ἔχοι βασιληίδα τιμήν. 463. πεύθετο γὰρ Γαίης τε καὶ Οὐρανοῦ ἀστερόεντος, 4
64. οὕνεκά οἱ πέπρωτο ἑῷ ὑπὸ παιδὶ δαμῆναι 465. καὶ κρατερῷ περ ἐόντι, Διὸς μεγάλου διὰ βουλάς· 466. τῷ ὅ γʼ ἄρʼ οὐκ ἀλαὸς σκοπιὴν ἔχεν, ἀλλὰ δοκεύων 467. παῖδας ἑοὺς κατέπινε· Ῥέην δʼ ἔχε πένθος ἄλαστον. 468. ἀλλʼ ὅτε δὴ Δίʼ ἔμελλε θεῶν πατέρʼ ἠδὲ καὶ ἀνδρῶν 46
9. τέξεσθαι, τότʼ ἔπειτα φίλους λιτάνευε τοκῆας 470. τοὺς αὐτῆς, Γαῖάν τε καὶ Οὐρανὸν ἀστερόεντα, 471. μῆτιν συμφράσσασθαι, ὅπως λελάθοιτο τεκοῦσα 472. παῖδα φίλον, τίσαιτο δʼ ἐρινῦς πατρὸς ἑοῖο 473. παίδων θʼ, οὓς κατέπινε μέγας Κρόνος ἀγκυλομήτης. 474. οἳ δὲ θυγατρὶ φίλῃ μάλα μὲν κλύον ἠδʼ ἐπίθοντο, 475. καί οἱ πεφραδέτην, ὅσα περ πέπρωτο γενέσθαι 476. ἀμφὶ Κρόνῳ βασιλῆι καὶ υἱέι καρτεροθύμῳ. 477. πέμψαν δʼ ἐς Λύκτον, Κρήτης ἐς πίονα δῆμον, 4
78. ὁππότʼ ἄρʼ ὁπλότατον παίδων τέξεσθαι ἔμελλε, 47
9. Ζῆνα μέγαν· τὸν μέν οἱ ἐδέξατο Γαῖα πελώρη 480. Κρήτῃ ἐν εὐρείῃ τραφέμεν ἀτιταλλέμεναί τε. 481. ἔνθα μιν ἷκτο φέρουσα θοὴν διὰ νύκτα μέλαιναν 482. πρώτην ἐς Λύκτον· κρύψεν δέ ἑ χερσὶ λαβοῦσα 483. ἄντρῳ ἐν ἠλιβάτῳ, ζαθέης ὑπὸ κεύθεσι γαίης, 484. Αἰγαίῳ ἐν ὄρει πεπυκασμένῳ ὑλήεντι. 485. τῷ δὲ σπαργανίσασα μέγαν λίθον ἐγγυάλιξεν 486. Οὐρανίδῃ μέγʼ ἄνακτι, θεῶν προτέρῳ βασιλῆι. 487. τὸν τόθʼ ἑλὼν χείρεσσιν ἑὴν ἐσκάτθετο νηδὺν 488. σχέτλιος· οὐδʼ ἐνόησε μετὰ φρεσίν, ὥς οἱ ὀπίσσω 48
9. ἀντὶ λίθου ἑὸς υἱὸς ἀνίκητος καὶ ἀκηδὴς 4
90. λείπεθʼ, ὅ μιν τάχʼ ἔμελλε βίῃ καὶ χερσὶ δαμάσσας 4
91. τιμῆς ἐξελάειν, ὃ δʼ ἐν ἀθανάτοισι ἀνάξειν.
512. ὃς κακὸν ἐξ ἀρχῆς γένετʼ ἀνδράσιν ἀλφηστῇσιν· 513. πρῶτος γάρ ῥα Διὸς πλαστὴν ὑπέδεκτο γυναῖκα 514. παρθένον. ὑβριστὴν δὲ Μενοίτιον εὐρύοπα Ζεὺς
561. ὣς φάτο χωόμενος Ζεὺς ἄφθιτα μήδεα εἰδώς· 562. ἐκ τούτου δὴ ἔπειτα δόλου μεμνημένος αἰεὶ 563. οὐκ ἐδίδου Μελίῃσι πυρὸς μένος ἀκαμάτοιο 5
64. θνητοῖς ἀνθρώποις, οἳ ἐπὶ χθονὶ ναιετάουσιν. 565. ἀλλά μιν ἐξαπάτησεν ἐὺς πάις Ἰαπετοῖο 566. κλέψας ἀκαμάτοιο πυρὸς τηλέσκοπον. αὐγὴν 567. ἐν κοΐλῳ νάρθηκι· δάκεν δέ ἑ νειόθι θυμόν, 568. Ζῆνʼ ὑψιβρεμέτην, ἐχόλωσε δέ μιν φίλον ἦτορ, 56
9. ὡς ἴδʼ ἐν ἀνθρώποισι πυρὸς τηλέσκοπον αὐγήν. 570. αὐτίκα δʼ ἀντὶ πυρὸς τεῦξεν κακὸν ἀνθρώποισιν· 571. γαίης γὰρ σύμπλασσε περικλυτὸς Ἀμφιγυήεις 572. παρθένῳ αἰδοίῃ ἴκελον Κρονίδεω διὰ βουλάς. 573. ζῶσε δὲ καὶ κόσμησε θεὰ γλαυκῶπις Ἀθήνη 574. ἀργυφέη ἐσθῆτι· κατὰ κρῆθεν δὲ καλύπτρην 575. δαιδαλέην χείρεσσι κατέσχεθε, θαῦμα ἰδέσθαι· 576. ἀμφὶ δέ οἱ στεφάνους, νεοθηλέος ἄνθεα ποίης, 577. ἱμερτοὺς περίθηκε καρήατι Παλλὰς Ἀθήνη. 5
78. ἀμφὶ δέ οἱ στεφάνην χρυσέην κεφαλῆφιν ἔθηκε, 57
9. τὴν αὐτὸς ποίησε περικλυτὸς Ἀμφιγυήεις 580. ἀσκήσας παλάμῃσι, χαριζόμενος Διὶ πατρί. 581. τῇ δʼ ἐνὶ δαίδαλα πολλὰ τετεύχατο, θαῦμα ἰδέσθαι, 582. κνώδαλʼ, ὅσʼ ἤπειρος πολλὰ τρέφει ἠδὲ θάλασσα, 583. τῶν ὅ γε πόλλʼ ἐνέθηκε,—χάρις δʼ ἀπελάμπετο πολλή,— 584. θαυμάσια, ζῴοισιν ἐοικότα φωνήεσσιν. 585. αὐτὰρ ἐπεὶ δὴ τεῦξε καλὸν κακὸν ἀντʼ ἀγαθοῖο. 586. ἐξάγαγʼ, ἔνθα περ ἄλλοι ἔσαν θεοὶ ἠδʼ ἄνθρωποι, 587. κόσμῳ ἀγαλλομένην γλαυκώπιδος ὀβριμοπάτρης. 588. θαῦμα δʼ ἔχʼ ἀθανάτους τε θεοὺς θνητούς τʼ ἀνθρώπους, 58
9. ὡς εἶδον δόλον αἰπύν, ἀμήχανον ἀνθρώποισιν. 5
90. ἐκ τῆς γὰρ γένος ἐστὶ γυναικῶν θηλυτεράων, 5
91. τῆς γὰρ ὀλώιόν ἐστι γένος καὶ φῦλα γυναικῶν, 5
92. πῆμα μέγʼ αἳ θνητοῖσι μετʼ ἀνδράσι ναιετάουσιν 5
93. οὐλομένης πενίης οὐ σύμφοροι, ἀλλὰ κόροιο. 5
94. ὡς δʼ ὁπότʼ ἐν σμήνεσσι κατηρεφέεσσι μέλισσαι 5
95. κηφῆνας βόσκωσι, κακῶν ξυνήονας ἔργων— 5
96. αἳ μέν τε πρόπαν ἦμαρ ἐς ἠέλιον καταδύντα 5
97. ἠμάτιαι σπεύδουσι τιθεῖσί τε κηρία λευκά, 5
98. οἳ δʼ ἔντοσθε μένοντες ἐπηρεφέας κατὰ σίμβλους 5
9
9. ἀλλότριον κάματον σφετέρην ἐς γαστέρʼ ἀμῶνται— 600. ὣς δʼ αὔτως ἄνδρεσσι κακὸν θνητοῖσι γυναῖκας 601. Ζεὺς ὑψιβρεμέτης θῆκεν, ξυνήονας ἔργων 602. ἀργαλέων· ἕτερον δὲ πόρεν κακὸν ἀντʼ ἀγαθοῖο· 603. ὅς κε γάμον φεύγων καὶ μέρμερα ἔργα γυναικῶν 604. μὴ γῆμαι ἐθέλῃ, ὀλοὸν δʼ ἐπὶ γῆρας ἵκοιτο 605. χήτεϊ γηροκόμοιο· ὅ γʼ οὐ βιότου ἐπιδευὴς 606. ζώει, ἀποφθιμένου δὲ διὰ κτῆσιν δατέονται 607. χηρωσταί· ᾧ δʼ αὖτε γάμου μετὰ μοῖρα γένηται, 608. κεδνὴν δʼ ἔσχεν ἄκοιτιν ἀρηρυῖαν πραπίδεσσι, 60
9. τῷ δέ τʼ ἀπʼ αἰῶνος κακὸν ἐσθλῷ ἀντιφερίζει 610. ἐμμενές· ὃς δέ κε τέτμῃ ἀταρτηροῖο γενέθλης, 611. ζώει ἐνὶ στήθεσσιν ἔχων ἀλίαστον ἀνίην 612. θυμῷ καὶ κραδίῃ, καὶ ἀνήκεστον κακόν ἐστιν. 613. ὣς οὐκ ἔστι Διὸς κλέψαι νόον οὐδὲ παρελθεῖν. 614. οὐδὲ γὰρ Ἰαπετιονίδης ἀκάκητα Προμηθεὺς 615. τοῖό γʼ ὑπεξήλυξε βαρὺν χόλον, ἀλλʼ ὑπʼ ἀνάγκης 616. καὶ πολύιδριν ἐόντα μέγας κατὰ δεσμὸς ἐρύκει.
886. Ζεὺς δὲ θεῶν βασιλεὺς πρώτην ἄλοχον θέτο Μῆτιν 887. πλεῖστα τε ἰδυῖαν ἰδὲ θνητῶν ἀνθρώπων. 888. ἀλλʼ ὅτε δὴ ἄρʼ ἔμελλε θεὰν γλαυκῶπιν Ἀθήνην 88
9. τέξεσθαι, τότʼ ἔπειτα δόλῳ φρένας ἐξαπατήσας 8
90. αἱμυλίοισι λόγοισιν ἑὴν ἐσκάτθετο νηδὺν 8
91. Γαίης φραδμοσύνῃσι καὶ Οὐρανοῦ ἀστερόεντος. 8
92. τὼς γάρ οἱ φρασάτην, ἵνα μὴ βασιληίδα τιμὴν 8
93. ἄλλος ἔχοι Διὸς ἀντὶ θεῶν αἰειγενετάων. 8
94. ἐκ γὰρ τῆς εἵμαρτο περίφρονα τέκνα γενέσθαι· 8
95. πρώτην μὲν κούρην γλαυκώπιδα Τριτογένειαν 8
96. ἶσον ἔχουσαν πατρὶ μένος καὶ ἐπίφρονα βουλήν. 8
97. αὐτὰρ ἔπειτʼ ἄρα παῖδα θεῶν βασιλῆα καὶ ἀνδρῶν 8
98. ἤμελλεν τέξεσθαι, ὑπέρβιον ἦτορ ἔχοντα· 8
9
9. ἀλλʼ ἄρα μιν Ζεὺς πρόσθεν ἑὴν ἐσκάτθετο νηδύν,
900. ὡς δή οἱ φράσσαιτο θεὰ ἀγαθόν τε κακόν τε.
901. δεύτερον ἠγάγετο λιπαρὴν Θέμιν, ἣ τέκεν Ὥρας,
902. Εὐνουμίην τε Δίκην τε καὶ Εἰρήνην τεθαλυῖαν,
903. αἳ ἔργʼ ὠρεύουσι καταθνητοῖσι βροτοῖσι,
904. Μοίρας θʼ, ᾗ πλείστην τιμὴν πόρε μητίετα Ζεύς,
905. Κλωθώ τε Λάχεσίν τε καὶ Ἄτροπον, αἵτε διδοῦσι
906. θνητοῖς ἀνθρώποισιν ἔχειν ἀγαθόν τε κακόν τε.
910. τῶν καὶ ἀπὸ βλεφάρων ἔρος εἴβετο δερκομενάων
923. μιχθεῖσʼ ἐν φιλότητι θεῶν βασιλῆι καὶ ἀνδρῶν.
934. ῥινοτόρῳ Κυθέρεια Φόβον καὶ Δεῖμον ἔτικτε
935. δεινούς, οἵτʼ ἀνδρῶν πυκινὰς κλονέουσι φάλαγγας
937. Ἁρμονίην θʼ, ἣν Κάδμος ὑπέρθυμος θέτʼ ἄκοιτιν.
940. Καδμείη δʼ ἄρα οἱ Σεμέλη τέκε φαίδιμον υἱὸν
941. μιχθεῖσʼ ἐν φιλότητι, Διώνυσον πολυγηθέα,
942. ἀθάνατον θνητή· νῦν δʼ ἀμφότεροι θεοί εἰσιν.
94
9. τὴν δέ οἱ ἀθάνατον καὶ ἀγήρω θῆκε Κρονίων.
955. ναίει ἀπήμαντος καὶ ἀγήραος ἤματα πάντα.
96
9. Δημήτηρ μὲν Πλοῦτον ἐγείνατο, δῖα θεάων,
970. Ἰασίωνʼ ἥρωι μιγεῖσʼ ἐρατῇ φιλότητι
971. νειῷ ἔνι τριπόλῳ, Κρήτης ἐν πίονι δήμῳ,
972. ἐσθλόν, ὃς εἶσʼ ἐπὶ γῆν τε καὶ εὐρέα νῶτα θαλάσσης
973. πάντη· τῷ δὲ τυχόντι καὶ οὗ κʼ ἐς χεῖρας ἵκηται,
974. τὸν δʼ ἀφνειὸν ἔθηκε, πολὺν δέ οἱ ὤπασεν ὄλβον.
975. Κάδμῳ δʼ Ἁρμονίη, θυγάτηρ χρυσέης Ἀφροδιτης,
976. Ἰνὼ καὶ Σεμέλην καὶ Ἀγαυὴν καλλιπάρῃον
977. Αὐτονόην θʼ, ἣν γῆμεν Ἀρισταῖος βαθυχαίτης,
9
78. γείνατο καὶ Πολύδωρον ἐυστεφάνῳ ἐνὶ Θήβῃ.
9
92. κούρην δʼ Αἰήταο διοτρεφέος βασιλῆος
9
93. Αἰσονίδης βουλῇσι θεῶν αἰειγενετάων
9
94. ἦγε παρʼ Αἰήτεω, τελέσας στονόεντας ἀέθλους,
9
95. τοὺς πολλοὺς ἐπέτελλε μέγας βασιλεὺς ὑπερήνωρ,
9
96. ὑβριστὴς Πελίης καὶ ἀτάσθαλος, ὀβριμοεργός.
9
97. τοὺς τελέσας Ἰαωλκὸν ἀφίκετο, πολλὰ μογήσας,
9
98. ὠκείης ἐπὶ νηὸς ἄγων ἑλικώπιδα κούρην
9
9
9. Αἰσονίδης, καί μιν θαλερὴν ποιήσατʼ ἄκοιτιν. 1000. καί ῥʼ ἥ γε δμηθεῖσʼ ὑπʼ Ἰήσονι, ποιμένι λαῶν, 1001. Μήδειον τέκε παῖδα, τὸν οὔρεσιν ἔτρεφε Χείρων 1002. Φιλυρίδης· μεγάλου δὲ Διὸς νόος ἐξετελεῖτο.
1008. Αἰνείαν δʼ ἄρʼ ἔτικτεν ἐυστέφανος Κυθέρεια '. None | 9. They wander through the night, all veiled about 10. With heavy mist and lovely songs sing out' 11. To Zeus, the aegis-bearer, lavishing hymns, 12. And her whose golden sandals grace her limbs, 13. Hera, the queen of Argos, and grey-eyed 14. Athena, Phoebus and her who casts side- 15. Long glances, Aphrodite, Artemis, too, 16. The archeress, and Lord Poseidon who 17. Both holds and shakes the earth, Themis the blest 18. And Hebe, too, who wears a golden crest, 1
9. And fair Dione, Leto, Iapeto 20. And crafty Cronos, Eos, Helio 21. The mighty, bright Selene, Oceanos, Ge,
27. Those daughters of Lord Zeus proclaimed to me: 28. “You who tend sheep, full of iniquity,
64. With wise Zeus in his holy bed, away
78. And underneath their feet a lovely sound
133. Then Eros, fairest of the deathless ones, 134. Who weakens all the gods and men and stun 135. Their prudent judgment. Chaos then created 136. Erebus; black Night was born, and then she mated
154. The wily Cronus, such a dreadful son 155. To lusty Heaven, the vilest of all these 156. Divinities. She bore the Cyclopes – 157. Brontes, who gave the thunderbolt to Zeus, 158. And Steropes, who also for his use 15
9. Gave lightning, and Arges, so strong of heart. 160. The only thing that made them stand apart 161. From all the other gods was one sole eye 162. That stood upon their foreheads: that is why 163. We call them Cyclopes. Both skilfulne 1
64. And mighty strength did all of them possess. 165. There were three other children, odiou 166. Though spirited – Cottus, Briareu 167. And Gyges, all full of effrontery: 168. Even to be in their vicinity 16
9. Was dangerous – of arms they had five score, 170. Sprung from their shoulders ; fifty heads, what’s more, 171. They had on brawny limbs; none could suppre 172. Their perseverance or their mightiness. 173. They were the foulest of the progeny 174. of Earth and Heaven and earned the enmity 175. of their own father, for, as soon as they 176. Were given birth, he hid them all away 177. Deep in the earth’s recesses, far from the light, 1
78. And in his evil deeds took great delight. 17
9. But vast Earth groaned aloud in her distre 180. And so devised a piece of cleverness, 181. An evil ruse: a mass of flint she made 182. And of it shaped a sickle, then relayed 183. Her scheme to all her brood in consolation, 184. Although her heart was sore with indignation. 185. “Children, your father’s sinful, so hear me,” 186. She said, “that he might pay the penalty.” 187. They stood in silent fear at what she’d said, 188. But wily Cronus put aside his dread 18
9. And answered, “I will do what must be done, 1
90. Mother. I don’t respect The Evil One.” 1
91. At what he said vast Earth was glad at heart 1
92. And in an ambush set her child apart 1
93. And told him everything she had in mind. 1
94. Great Heaven brought the night and, since he pined 1
95. To couple, lay with Earth. Cronus revealed 1
96. Himself from where he had been well concealed, 1
97. Stretched out one hand and with the other gripped 1
98. The great, big, jagged sickle and then ripped 1
9
9. His father’s genitals off immediately 200. And cast them down, nor did they fruitlessly 201. Descend behind him, because Earth conceived 202. The Furies and the Giants, who all wore 203. Bright-gleaming armour, and long spears they bore, 204. And the Nymphs, called Meliae by everyone; 205. And when the flinty sickle’s work was done, 206. Then Cronus cast into the surging sea 207. His father’s genitals which were to be 208. Borne long upon the waves, and there was spread 210. White foam from the timeless flesh: from it was bred
224. of them then went to join the company
328. Across the sea and slain Eurytion
453. of her fear father, and Zeus gave her fame 454. With splendid gifts, and through him she became 455. The great oath of the gods, her progeny 456. Allowed to live with him eternally. 457. He kept his vow, continuing to reign 458. Over them all. Then Phoebe once again 45
9. With Coeus lay and brought forth the goddess, 460. Dark-gowned Leto, so full of gentlene 461. To gods always – she was indeed 462. The gentlest of the gods. From Coeus’ seed 463. Phoebe brought forth Asterie, aptly named, 4
64. Whom Perseus took to his great house and claimed 465. As his dear wife, and she bore Hecate, 466. Whom Father Zeus esteemed exceedingly. 467. He gave her splendid gifts that she might keep 468. A portion of the earth and barren deep. 46
9. Even now, when a man, according to convention, 470. offers great sacrifices, his intention 471. To beg good will he calls on Hecate. 472. He whom the goddess looks on favourably 473. Easily gains great honour. She bestow 474. Prosperity upon him. Among those 475. Born of both Earth and Ocean who possessed 476. Illustriousness she was likewise blest. 477. Lord Zeus, the son of Cronus, did not treat 4
78. Her grievously and neither did he cheat 47
9. Her of what those erstwhile divinities, 480. The Titans, gave her: all the libertie 481. They had from the beginning in the sea 482. And on the earth and in the heavens, she 483. Still holds. And since Hecate does not posse 484. Siblings, of honour she receives no less, 485. Since Zeus esteems her, nay, she gains yet more. 486. To those she chooses she provides great store 487. of benefits. As intermediary, 488. She sits beside respected royalty. 48
9. In the assembly those who are preferred 4
90. By her she elevates, and when men gird 4
91. Themselves for deadly battle, there she’ll be
512. To Cronus awe-inspiring children, for 513. They were Demeter, Hestia and gold-shod 514. Hera and strong Hades, a pitiless god
561. The marvel to all men, and he set free 562. His father’s brothers whose captivity 563. Cronus had caused in his great foolishness, 5
64. And they were grateful for his kindliness, 565. So lightning and loud thunder they revealed 566. To him in recompense, which were concealed 567. Before by vast Earth, and he trusts in these 568. And rules all men and all divinities. 56
9. Iapetus wed neat-ankled Clymene, 570. The child of Ocean, and their progeny 571. Were mighty Atlas, fine Menoetiu 572. And clever, treacherous Prometheus, 573. And mad Epimetheus, to mortality 574. A torment from the very first, for he 575. Married the maid whom Zeus had formed. But Zeu 576. At villainous Menoetius let loose 577. His lurid bolt because his vanity 5
78. And strength had gone beyond the boundary 57
9. of moderation: down to Erebu 580. He went headlong. Atlas was tirele 581. In holding up wide Heaven, forced to stand 582. Upon the borders of this earthly land 583. Before the clear-voiced daughters of the West, 584. A task assigned at wise Zeus’s behest. 585. Zeus bound clever Prometheus cruelly 586. With bonds he could not break apart, then he 587. Drove them into a pillar, setting there 588. A long-winged eagle which began to tear 58
9. His liver, which would regrow every day 5
90. So that the bird could once more take away 5
91. What had been there before. Heracles, the son 5
92. of trim-ankled Clymene, was the one 5
93. Who slew that bird and from his sore distre 5
94. Released Prometheus – thus his wretchedne 5
95. Was over, and it was with Zeus’s will, 5
96. Who planned that hero would be greater still 5
97. Upon the rich earth than he was before. 5
98. Lord Zeus then took these things to heart therefore; 5
9
9. He ceased the anger he had felt when he 600. Had once been matched in ingenuity 601. By Prometheus, for when several gods and men 602. Had wrangled at Mecone, even then 603. Prometheus calved a giant ox and set 604. A share before each one, trying to get 605. The better of Lord Zeus – before the rest 606. He set the juicy parts, fattened and dressed 607. With the ox’s paunch, then very cunningly 608. For Zeus he took the white bones up, then he 60
9. Marked them with shining fat. “O how unfair,” 610. Spoke out the lord of gods and men, “to share 611. That way, most glorious lord and progeny 612. of Iapetus.” Zeus, whose sagacity 613. Is endless, thus rebuked him. With a smile 614. Prometheus, not forgetting his shrewd wile, 615. Said cleverly, “Take any part that you 616. Would have, great lord of all.” But Zeus well knew
886. Gave him in marriage to his progeny 887. Cymopolea. When Zeus, in the war, 888. Drove the Titans out of Heaven, huge Earth bore 88
9. Her youngest child Typhoeus with the aid 8
90. of golden Aphrodite, who had bade 8
91. Her lie with Tartarus. In everything 8
92. He did the lad was strong, untiring 8
93. When running, and upon his shoulders spread 8
94. A hundred-headed dragon, full of dread, 8
95. Its dark tongues flickering, and from below 8
96. His eyes a flashing flame was seen to glow; 8
97. And from each head shot fire as he glared 8
98. And from each head unspeakable voices blared: 8
9
9. Sometimes a god could understand the sound
900. They made, but sometimes, echoing around,
901. A bull, unruly, proud and furious,
902. Would sound, sometimes a lion, mercile
903. At heart, sometimes – most wonderful to hear –
904. The sound of whelps was heard, sometimes the ear
905. Would catch a hissing sound, which then would change
906. To echoing along the mountain range.
910. And hard he thundered so that terribly
923. Who are deceased, shook, and the Titan horde
934. And from the thunder-stricken lord a flame
935. Shot forth in the dim, mountain-hollows when
937. Scorched by a terrible vapour, liquefied
940. The hardest of all things, which men subdue
941. With fire in mountain-glens and with the glow
942. Causes the sacred earth to melt: just so
94
9. Upon the sea, and there some overthrow
955. To cultivate, and cruel agitation
96
9. So that no other god should ever hold sway,
970. For destiny revealed that she someday
971. Would bear wise brood – first, her of the bright eyes,
972. Tritogeneia, just as strong and wise
973. As Father Zeus, but later she would bring
974. Into the world an overbearing king
975. of gods and men. Before his birth, though, he
976. Put her into his belly so that she
977. Might counsel him. And then he wed the bright
9
78. Themis, who bore The Hours, Order, Right
9
92. Whom Hades snatched away, though prudently
9
93. Zeus brought her back; fair-tressed Mnemosyne
9
94. He lay with next, producing progeny –
9
95. The nine gold-armèd Muses glorying
9
96. In singing songs as well as banqueting.
9
97. Then Zeus was joined in love to the godde
9
98. Leto, and from their love the archere
9
9
9. Artemis and Apollo sprang, who’d be 1000. The loveliest tots in the whole company 1001. of gods. Last, Zeus the youthful Hera wed: 1002. The king of gods and men took her to bed,
1008. In tumults and in battles revelling. '. None |
|
6. Homer, Iliad, 1.36-1.40, 1.197-1.201, 1.204, 1.400, 3.122, 3.156-3.160, 3.380-3.417, 3.424-3.425, 3.445, 4.59, 5.7, 5.170-5.171, 5.184-5.187, 5.247, 5.311-5.346, 5.351-5.430, 5.432-5.442, 5.451-5.452, 5.732, 5.784, 5.832, 5.846-5.863, 5.881, 5.892-5.893, 5.902-5.904, 5.906, 5.908, 6.130-6.140, 9.390, 9.413, 14.153-14.255, 14.260-14.360, 15.251-15.252, 16.178-16.186, 16.707-16.709, 18.117-18.119, 18.122, 18.168, 18.184, 18.432, 18.535, 20.104-20.109, 20.321-20.329, 21.195, 21.284-21.298, 23.306-23.310, 23.315-23.348, 24.28-24.30, 24.134-24.136, 24.424, 24.527 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Acrae, inscription of Hera and Aphrodite from • Acrocorinth, cult statue of Aphrodite of • Acropolis, Athens, votive plaque of Aphrodite with Eros and Himeros • Aegean islands, Aphrodite associated with • Aphrodite • Aphrodite (goddess, aka Mylitta, Ailat, Mitra) • Aphrodite Hera • Aphrodite Olympios • Aphrodite Paphia, (a)pistos ((un)trustworthy) • Aphrodite Sozousa • Aphrodite Urania • Aphrodite, • Aphrodite, Aegean islands, associated with • Aphrodite, Apollo and • Aphrodite, Ares and • Aphrodite, Artemis and • Aphrodite, Athena and • Aphrodite, Basilis • Aphrodite, Charites/Graces and • Aphrodite, Dionysus and • Aphrodite, Hephaestus and • Aphrodite, Hera • Aphrodite, Hera and • Aphrodite, Hestia and • Aphrodite, Kythereia • Aphrodite, Nymphia • Aphrodite, Ourania • Aphrodite, Zeus and • Aphrodite, and Helen • Aphrodite, as martial goddess • Aphrodite, birth • Aphrodite, birth scenes and stories • Aphrodite, confession of Phaedra in Hippolytus and • Aphrodite, cult and rites • Aphrodite, dialogue between Hecuba and Andromache in Troades not mentioning • Aphrodite, dual anthropomorphic and cosmic nature of • Aphrodite, eros deriving from • Aphrodite, images and iconography • Aphrodite, in Homer and Hesiod • Aphrodite, in Judgment of Paris scenes • Aphrodite, in the Dios apate • Aphrodite, magic girdle of • Aphrodite, nude versus dressed • Aphrodite, of Empedocles • Aphrodite, on Hephaesteum, east frieze, Athens • Aphrodite, origins and development • Aphrodite, reign of • Aphrodite, sanctuaries and temples • Aphrodite, two cult titles and genealogies, significance of • Aphrodite’s birth by the ejaculation of Zeus • Aphrodite’s births • Apollo, Aphrodite and • Ares, Aphrodite and • Artemis, Aphrodite and • Athena, Aphrodite and • Charites (Graces), Aphrodite and • Corinth, cult of Aphrodite Urania at • Cronus, Aphrodite and • Cyclades, Aphrodite and • Cyprus, association of Aphrodite with • Dionysus, Aphrodite and • Etruscans, Aphrodite and • Galaxidi, Roman Imperial era medallion with birth of Aphrodite found at • Hephaestus, Aphrodite and • Hera, Aphrodite • Hera, Aphrodite Hera • Hera, Aphrodite and • Hesiod, on Aphrodite • Hestia, Aphrodite and • Homer, on Aphrodite • Homeric Hymn to Aphrodite • Homeric Hymns, Aphrodite • Isis Soteira, Astarte and Aphrodite, association with • Lay of Ares and Aphrodite • Magna Graecia (southern Italy) and Sicily, Aphrodite and Hera in • Naxos, amphora with Aphrodite and Ares from • Paris (from Iliad), Aphrodite and • Parthenon, east frieze, Aphrodite on • Parthenon, east pediment, Aphrodite, Artemis, and Leto • Phidias, Aphrodite Urania, statues of • Samos, cult statue of Aphrodite in Heraeum • Sparta, cult statue of Aphrodite of • Thebes, Aphrodite in • Thebes, association of Ares, Dionysus, and Aphrodite with • Urania (precursor of/epithet for Aphrodite) • Zeus, Aphrodite and • birth scenes and stories, Aphrodite • eros, Aphrodite as origin of • gods, Aphrodite • myrrh, offering to Aphrodite in Empedocles • perfumes and ointments, Aphrodite and • sanctuaries and temples, of Aphrodite • vegetation deities, Aphrodite and • votives, plaque of Aphrodite with Eros and Himeros, Acropolis, Athens • weddings and marriages, Ares and Aphrodite
Found in books: Bednarek (2021) 10; Bernabe et al (2013) 267; Bortolani et al (2019) 251, 252; Bowie (2021) 66; Braund and Most (2004) 154, 195; Bremmer (2008) 25, 26; Budelmann (1999) 45; Clay and Vergados (2022) 63; Dillon and Timotin (2015) 178; Edmonds (2019) 100, 156; Eidinow and Kindt (2015) 86, 378, 380, 495; Faraone (1999) 44, 97, 98, 100; Farrell (2021) 70, 145; Finkelberg (2019) 67; Hunter (2018) 15, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 157; Iribarren and Koning (2022) 21, 83, 276; Jim (2022) 9; Kirichenko (2022) 39, 78; Konig (2022) 21, 327; Lipka (2021) 28, 31, 32, 76; Lyons (1997) 70, 77, 81, 83, 85, 95, 120; Mikalson (2010) 69; Miller and Clay (2019) 72, 162; Niehoff (2011) 24, 50; Nissinen and Uro (2008) 148, 152; Pachoumi (2017) 155, 156; Petrovic and Petrovic (2016) 90; Pirenne-Delforge and Pironti (2022) 15, 25, 27, 30, 31, 32, 33, 34, 35, 37, 38, 43, 46, 63, 66, 90, 107, 231; Pucci (2016) 38, 40, 50, 60, 74; Repath and Whitmarsh (2022) 109; Schultz and Wilberding (2022) 176, 177, 183; Simon (2021) 12, 53, 248, 253, 254, 256, 257, 258, 261, 263, 280, 288; Sommerstein and Torrance (2014) 225; Steiner (2001) 97, 163, 169, 235; Tor (2017) 94, 261; Waldner et al (2016) 20, 42; de Jáuregui et al. (2011) 191, 395; Álvarez (2019) 58, 144
1.36. Ἀπόλλωνι ἄνακτι, τὸν ἠΰκομος τέκε Λητώ· 1.37. κλῦθί μευ ἀργυρότοξʼ, ὃς Χρύσην ἀμφιβέβηκας 1.38. Κίλλάν τε ζαθέην Τενέδοιό τε ἶφι ἀνάσσεις, 1.39. Σμινθεῦ εἴ ποτέ τοι χαρίεντʼ ἐπὶ νηὸν ἔρεψα, 1.40. ἢ εἰ δή ποτέ τοι κατὰ πίονα μηρίʼ ἔκηα
1.197. στῆ δʼ ὄπιθεν, ξανθῆς δὲ κόμης ἕλε Πηλεΐωνα 1.198. οἴῳ φαινομένη· τῶν δʼ ἄλλων οὔ τις ὁρᾶτο· 1.199. θάμβησεν δʼ Ἀχιλεύς, μετὰ δʼ ἐτράπετʼ, αὐτίκα δʼ ἔγνω 1.200. Παλλάδʼ Ἀθηναίην· δεινὼ δέ οἱ ὄσσε φάανθεν· 1.201. καί μιν φωνήσας ἔπεα πτερόεντα προσηύδα·
1.204. ἀλλʼ ἔκ τοι ἐρέω, τὸ δὲ καὶ τελέεσθαι ὀΐω·
1.400. Ἥρη τʼ ἠδὲ Ποσειδάων καὶ Παλλὰς Ἀθήνη·
3.122. εἰδομένη γαλόῳ Ἀντηνορίδαο δάμαρτι,
3.156. οὐ νέμεσις Τρῶας καὶ ἐϋκνήμιδας Ἀχαιοὺς 3.157. τοιῇδʼ ἀμφὶ γυναικὶ πολὺν χρόνον ἄλγεα πάσχειν· 3.158. αἰνῶς ἀθανάτῃσι θεῇς εἰς ὦπα ἔοικεν· 3.159. ἀλλὰ καὶ ὧς τοίη περ ἐοῦσʼ ἐν νηυσὶ νεέσθω, 3.160. μηδʼ ἡμῖν τεκέεσσί τʼ ὀπίσσω πῆμα λίποιτο.
3.380. ἔγχεϊ χαλκείῳ· τὸν δʼ ἐξήρπαξʼ Ἀφροδίτη 3.381. ῥεῖα μάλʼ ὥς τε θεός, ἐκάλυψε δʼ ἄρʼ ἠέρι πολλῇ, 3.382. κὰδ δʼ εἷσʼ ἐν θαλάμῳ εὐώδεϊ κηώεντι. 3.383. αὐτὴ δʼ αὖ Ἑλένην καλέουσʼ ἴε· τὴν δὲ κίχανε 3.384. πύργῳ ἐφʼ ὑψηλῷ, περὶ δὲ Τρῳαὶ ἅλις ἦσαν· 3.385. χειρὶ δὲ νεκταρέου ἑανοῦ ἐτίναξε λαβοῦσα, 3.386. γρηῒ δέ μιν ἐϊκυῖα παλαιγενέϊ προσέειπεν 3.387. εἰροκόμῳ, ἥ οἱ Λακεδαίμονι ναιετοώσῃ 3.388. ἤσκειν εἴρια καλά, μάλιστα δέ μιν φιλέεσκε· 3.389. τῇ μιν ἐεισαμένη προσεφώνεε δῖʼ Ἀφροδίτη· 3.390. δεῦρʼ ἴθʼ· Ἀλέξανδρός σε καλεῖ οἶκον δὲ νέεσθαι. 3.391. κεῖνος ὅ γʼ ἐν θαλάμῳ καὶ δινωτοῖσι λέχεσσι 3.392. κάλλεΐ τε στίλβων καὶ εἵμασιν· οὐδέ κε φαίης 3.393. ἀνδρὶ μαχεσσάμενον τόν γʼ ἐλθεῖν, ἀλλὰ χορὸν δὲ 3.394. ἔρχεσθʼ, ἠὲ χοροῖο νέον λήγοντα καθίζειν. 3.395. ὣς φάτο, τῇ δʼ ἄρα θυμὸν ἐνὶ στήθεσσιν ὄρινε· 3.396. καί ῥʼ ὡς οὖν ἐνόησε θεᾶς περικαλλέα δειρὴν 3.397. στήθεά θʼ ἱμερόεντα καὶ ὄμματα μαρμαίροντα, 3.398. θάμβησέν τʼ ἄρʼ ἔπειτα ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζε· 3.399. δαιμονίη, τί με ταῦτα λιλαίεαι ἠπεροπεύειν; 3.400. ἦ πῄ με προτέρω πολίων εὖ ναιομενάων 3.401. ἄξεις, ἢ Φρυγίης ἢ Μῃονίης ἐρατεινῆς, 3.402. εἴ τίς τοι καὶ κεῖθι φίλος μερόπων ἀνθρώπων· 3.403. οὕνεκα δὴ νῦν δῖον Ἀλέξανδρον Μενέλαος 3.404. νικήσας ἐθέλει στυγερὴν ἐμὲ οἴκαδʼ ἄγεσθαι, 3.405. τοὔνεκα δὴ νῦν δεῦρο δολοφρονέουσα παρέστης; 3.406. ἧσο παρʼ αὐτὸν ἰοῦσα, θεῶν δʼ ἀπόεικε κελεύθου, 3.407. μηδʼ ἔτι σοῖσι πόδεσσιν ὑποστρέψειας Ὄλυμπον, 3.408. ἀλλʼ αἰεὶ περὶ κεῖνον ὀΐζυε καί ἑ φύλασσε, 3.409. εἰς ὅ κέ σʼ ἢ ἄλοχον ποιήσεται ἢ ὅ γε δούλην. 3.410. κεῖσε δʼ ἐγὼν οὐκ εἶμι· νεμεσσητὸν δέ κεν εἴη· 3.411. κείνου πορσανέουσα λέχος· Τρῳαὶ δέ μʼ ὀπίσσω 3.412. πᾶσαι μωμήσονται· ἔχω δʼ ἄχεʼ ἄκριτα θυμῷ. 3.413. τὴν δὲ χολωσαμένη προσεφώνεε δῖʼ Ἀφροδίτη· 3.414. μή μʼ ἔρεθε σχετλίη, μὴ χωσαμένη σε μεθείω, 3.415. τὼς δέ σʼ ἀπεχθήρω ὡς νῦν ἔκπαγλʼ ἐφίλησα, 3.416. μέσσῳ δʼ ἀμφοτέρων μητίσομαι ἔχθεα λυγρὰ 3.417. Τρώων καὶ Δαναῶν, σὺ δέ κεν κακὸν οἶτον ὄληαι.
3.424. τῇ δʼ ἄρα δίφρον ἑλοῦσα φιλομειδὴς Ἀφροδίτη 3.425. ἀντίʼ Ἀλεξάνδροιο θεὰ κατέθηκε φέρουσα·
3.445. νήσῳ δʼ ἐν Κραναῇ ἐμίγην φιλότητι καὶ εὐνῇ,
4.59. καί με πρεσβυτάτην τέκετο Κρόνος ἀγκυλομήτης,
5.7. τοῖόν οἱ πῦρ δαῖεν ἀπὸ κρατός τε καὶ ὤμων,
5.170. στῆ δὲ πρόσθʼ αὐτοῖο ἔπος τέ μιν ἀντίον ηὔδα· 5.171. Πάνδαρε ποῦ τοι τόξον ἰδὲ πτερόεντες ὀϊστοὶ
5.184. εἰ δʼ ὅ γʼ ἀνὴρ ὅν φημι δαΐφρων Τυδέος υἱὸς 5.185. οὐχ ὅ γʼ ἄνευθε θεοῦ τάδε μαίνεται, ἀλλά τις ἄγχι 5.186. ἕστηκʼ ἀθανάτων νεφέλῃ εἰλυμένος ὤμους, 5.187. ὃς τούτου βέλος ὠκὺ κιχήμενον ἔτραπεν ἄλλῃ.
5.247. Αἰνείας δʼ υἱὸς μὲν ἀμύμονος Ἀγχίσαο
5.311. καί νύ κεν ἔνθʼ ἀπόλοιτο ἄναξ ἀνδρῶν Αἰνείας, 5.312. εἰ μὴ ἄρʼ ὀξὺ νόησε Διὸς θυγάτηρ Ἀφροδίτη 5.313. μήτηρ, ἥ μιν ὑπʼ Ἀγχίσῃ τέκε βουκολέοντι· 5.314. ἀμφὶ δʼ ἑὸν φίλον υἱὸν ἐχεύατο πήχεε λευκώ, 5.315. πρόσθε δέ οἱ πέπλοιο φαεινοῦ πτύγμα κάλυψεν 5.316. ἕρκος ἔμεν βελέων, μή τις Δαναῶν ταχυπώλων 5.317. χαλκὸν ἐνὶ στήθεσσι βαλὼν ἐκ θυμὸν ἕλοιτο. 5.318. ἣ μὲν ἑὸν φίλον υἱὸν ὑπεξέφερεν πολέμοιο· 5.319. οὐδʼ υἱὸς Καπανῆος ἐλήθετο συνθεσιάων 5.320. τάων ἃς ἐπέτελλε βοὴν ἀγαθὸς Διομήδης, 5.321. ἀλλʼ ὅ γε τοὺς μὲν ἑοὺς ἠρύκακε μώνυχας ἵππους 5.322. νόσφιν ἀπὸ φλοίσβου ἐξ ἄντυγος ἡνία τείνας, 5.323. Αἰνείαο δʼ ἐπαΐξας καλλίτριχας ἵππους 5.324. ἐξέλασε Τρώων μετʼ ἐϋκνήμιδας Ἀχαιούς. 5.325. δῶκε δὲ Δηϊπύλῳ ἑτάρῳ φίλῳ, ὃν περὶ πάσης 5.326. τῖεν ὁμηλικίης ὅτι οἱ φρεσὶν ἄρτια ᾔδη, 5.327. νηυσὶν ἔπι γλαφυρῇσιν ἐλαυνέμεν· αὐτὰρ ὅ γʼ ἥρως 5.328. ὧν ἵππων ἐπιβὰς ἔλαβʼ ἡνία σιγαλόεντα, 5.329. αἶψα δὲ Τυδεΐδην μέθεπε κρατερώνυχας ἵππους 5.330. ἐμμεμαώς· ὃ δὲ Κύπριν ἐπῴχετο νηλέϊ χαλκῷ 5.331. γιγνώσκων ὅ τʼ ἄναλκις ἔην θεός, οὐδὲ θεάων 5.332. τάων αἵ τʼ ἀνδρῶν πόλεμον κάτα κοιρανέουσιν, 5.333. οὔτʼ ἄρʼ Ἀθηναίη οὔτε πτολίπορθος Ἐνυώ. 5.334. ἀλλʼ ὅτε δή ῥʼ ἐκίχανε πολὺν καθʼ ὅμιλον ὀπάζων, 5.335. ἔνθʼ ἐπορεξάμενος μεγαθύμου Τυδέος υἱὸς 5.336. ἄκρην οὔτασε χεῖρα μετάλμενος ὀξέϊ δουρὶ 5.337. ἀβληχρήν· εἶθαρ δὲ δόρυ χροὸς ἀντετόρησεν 5.338. ἀμβροσίου διὰ πέπλου, ὅν οἱ Χάριτες κάμον αὐταί, 5.339. πρυμνὸν ὕπερ θέναρος· ῥέε δʼ ἄμβροτον αἷμα θεοῖο 5.340. ἰχώρ, οἷός πέρ τε ῥέει μακάρεσσι θεοῖσιν· 5.341. οὐ γὰρ σῖτον ἔδουσʼ, οὐ πίνουσʼ αἴθοπα οἶνον, 5.342. τοὔνεκʼ ἀναίμονές εἰσι καὶ ἀθάνατοι καλέονται. 5.343. ἣ δὲ μέγα ἰάχουσα ἀπὸ ἕο κάββαλεν υἱόν· 5.344. καὶ τὸν μὲν μετὰ χερσὶν ἐρύσατο Φοῖβος Ἀπόλλων 5.345. κυανέῃ νεφέλῃ, μή τις Δαναῶν ταχυπώλων 5.346. χαλκὸν ἐνὶ στήθεσσι βαλὼν ἐκ θυμὸν ἕλοιτο·
5.351. ῥιγήσειν πόλεμόν γε καὶ εἴ χʼ ἑτέρωθι πύθηαι. 5.352. ὣς ἔφαθʼ, ἣ δʼ ἀλύουσʼ ἀπεβήσετο, τείρετο δʼ αἰνῶς· 5.353. τὴν μὲν ἄρʼ Ἶρις ἑλοῦσα ποδήνεμος ἔξαγʼ ὁμίλου 5.354. ἀχθομένην ὀδύνῃσι, μελαίνετο δὲ χρόα καλόν. 5.355. εὗρεν ἔπειτα μάχης ἐπʼ ἀριστερὰ θοῦρον Ἄρηα 5.356. ἥμενον· ἠέρι δʼ ἔγχος ἐκέκλιτο καὶ ταχέʼ ἵππω· 5.357. ἣ δὲ γνὺξ ἐριποῦσα κασιγνήτοιο φίλοιο 5.358. πολλὰ λισσομένη χρυσάμπυκας ᾔτεεν ἵππους· 5.359. φίλε κασίγνητε κόμισαί τέ με δός τέ μοι ἵππους, 5.360. ὄφρʼ ἐς Ὄλυμπον ἵκωμαι ἵνʼ ἀθανάτων ἕδος ἐστί. 5.361. λίην ἄχθομαι ἕλκος ὅ με βροτὸς οὔτασεν ἀνὴρ 5.362. Τυδεΐδης, ὃς νῦν γε καὶ ἂν Διὶ πατρὶ μάχοιτο. 5.363. ὣς φάτο, τῇ δʼ ἄρʼ Ἄρης δῶκε χρυσάμπυκας ἵππους· 5.364. ἣ δʼ ἐς δίφρον ἔβαινεν ἀκηχεμένη φίλον ἦτορ, 5.365. πὰρ δέ οἱ Ἶρις ἔβαινε καὶ ἡνία λάζετο χερσί, 5.366. μάστιξεν δʼ ἐλάαν, τὼ δʼ οὐκ ἀέκοντε πετέσθην. 5.367. αἶψα δʼ ἔπειθʼ ἵκοντο θεῶν ἕδος αἰπὺν Ὄλυμπον· 5.368. ἔνθʼ ἵππους ἔστησε ποδήνεμος ὠκέα Ἶρις 5.369. λύσασʼ ἐξ ὀχέων, παρὰ δʼ ἀμβρόσιον βάλεν εἶδαρ· 5.370. ἣ δʼ ἐν γούνασι πῖπτε Διώνης δῖʼ Ἀφροδίτη 5.371. μητρὸς ἑῆς· ἣ δʼ ἀγκὰς ἐλάζετο θυγατέρα ἥν, 5.372. χειρί τέ μιν κατέρεξεν ἔπος τʼ ἔφατʼ ἐκ τʼ ὀνόμαζε· 5.373. τίς νύ σε τοιάδʼ ἔρεξε φίλον τέκος Οὐρανιώνων 5.374. μαψιδίως, ὡς εἴ τι κακὸν ῥέζουσαν ἐνωπῇ; 5.375. τὴν δʼ ἠμείβετʼ ἔπειτα φιλομμειδὴς Ἀφροδίτη· 5.376. οὖτά με Τυδέος υἱὸς ὑπέρθυμος Διομήδης, 5.377. οὕνεκʼ ἐγὼ φίλον υἱὸν ὑπεξέφερον πολέμοιο 5.378. Αἰνείαν, ὃς ἐμοὶ πάντων πολὺ φίλτατός ἐστιν. 5.379. οὐ γὰρ ἔτι Τρώων καὶ Ἀχαιῶν φύλοπις αἰνή, 5.380. ἀλλʼ ἤδη Δαναοί γε καὶ ἀθανάτοισι μάχονται. 5.381. τὴν δʼ ἠμείβετʼ ἔπειτα Διώνη, δῖα θεάων· 5.382. τέτλαθι τέκνον ἐμόν, καὶ ἀνάσχεο κηδομένη περ· 5.383. πολλοὶ γὰρ δὴ τλῆμεν Ὀλύμπια δώματʼ ἔχοντες 5.384. ἐξ ἀνδρῶν χαλέπʼ ἄλγεʼ ἐπʼ ἀλλήλοισι τιθέντες. 5.385. τλῆ μὲν Ἄρης ὅτε μιν Ὦτος κρατερός τʼ Ἐφιάλτης 5.386. παῖδες Ἀλωῆος, δῆσαν κρατερῷ ἐνὶ δεσμῷ· 5.387. χαλκέῳ δʼ ἐν κεράμῳ δέδετο τρισκαίδεκα μῆνας· 5.388. καί νύ κεν ἔνθʼ ἀπόλοιτο Ἄρης ἆτος πολέμοιο, 5.389. εἰ μὴ μητρυιὴ περικαλλὴς Ἠερίβοια 5.390. Ἑρμέᾳ ἐξήγγειλεν· ὃ δʼ ἐξέκλεψεν Ἄρηα 5.391. ἤδη τειρόμενον, χαλεπὸς δέ ἑ δεσμὸς ἐδάμνα. 5.392. τλῆ δʼ Ἥρη, ὅτε μιν κρατερὸς πάϊς Ἀμφιτρύωνος 5.393. δεξιτερὸν κατὰ μαζὸν ὀϊστῷ τριγλώχινι 5.394. βεβλήκει· τότε καί μιν ἀνήκεστον λάβεν ἄλγος. 5.395. τλῆ δʼ Ἀΐδης ἐν τοῖσι πελώριος ὠκὺν ὀϊστόν, 5.396. εὖτέ μιν ωὐτὸς ἀνὴρ υἱὸς Διὸς αἰγιόχοιο 5.397. ἐν Πύλῳ ἐν νεκύεσσι βαλὼν ὀδύνῃσιν ἔδωκεν· 5.398. αὐτὰρ ὃ βῆ πρὸς δῶμα Διὸς καὶ μακρὸν Ὄλυμπον 5.399. κῆρ ἀχέων ὀδύνῃσι πεπαρμένος· αὐτὰρ ὀϊστὸς 5.400. ὤμῳ ἔνι στιβαρῷ ἠλήλατο, κῆδε δὲ θυμόν. 5.401. τῷ δʼ ἐπὶ Παιήων ὀδυνήφατα φάρμακα πάσσων 5.402. ἠκέσατʼ· οὐ μὲν γάρ τι καταθνητός γε τέτυκτο. 5.403. σχέτλιος ὀβριμοεργὸς ὃς οὐκ ὄθετʼ αἴσυλα ῥέζων, 5.404. ὃς τόξοισιν ἔκηδε θεοὺς οἳ Ὄλυμπον ἔχουσι. 5.405. σοὶ δʼ ἐπὶ τοῦτον ἀνῆκε θεὰ γλαυκῶπις Ἀθήνη· 5.406. νήπιος, οὐδὲ τὸ οἶδε κατὰ φρένα Τυδέος υἱὸς 5.407. ὅττι μάλʼ οὐ δηναιὸς ὃς ἀθανάτοισι μάχηται, 5.408. οὐδέ τί μιν παῖδες ποτὶ γούνασι παππάζουσιν 5.409. ἐλθόντʼ ἐκ πολέμοιο καὶ αἰνῆς δηϊοτῆτος. 5.410. τὼ νῦν Τυδεΐδης, εἰ καὶ μάλα καρτερός ἐστι, 5.411. φραζέσθω μή τίς οἱ ἀμείνων σεῖο μάχηται, 5.412. μὴ δὴν Αἰγιάλεια περίφρων Ἀδρηστίνη 5.413. ἐξ ὕπνου γοόωσα φίλους οἰκῆας ἐγείρῃ 5.414. κουρίδιον ποθέουσα πόσιν τὸν ἄριστον Ἀχαιῶν 5.415. ἰφθίμη ἄλοχος Διομήδεος ἱπποδάμοιο. 5.416. ἦ ῥα καὶ ἀμφοτέρῃσιν ἀπʼ ἰχῶ χειρὸς ὀμόργνυ· 5.417. ἄλθετο χείρ, ὀδύναι δὲ κατηπιόωντο βαρεῖαι. 5.418. αἳ δʼ αὖτʼ εἰσορόωσαι Ἀθηναίη τε καὶ Ἥρη 5.419. κερτομίοις ἐπέεσσι Δία Κρονίδην ἐρέθιζον. 5.420. τοῖσι δὲ μύθων ἦρχε θεὰ γλαυκῶπις Ἀθήνη· 5.421. Ζεῦ πάτερ ἦ ῥά τί μοι κεχολώσεαι ὅττι κεν εἴπω; 5.422. ἦ μάλα δή τινα Κύπρις Ἀχαιϊάδων ἀνιεῖσα 5.423. Τρωσὶν ἅμα σπέσθαι, τοὺς νῦν ἔκπαγλα φίλησε, 5.424. τῶν τινα καρρέζουσα Ἀχαιϊάδων ἐϋπέπλων 5.425. πρὸς χρυσῇ περόνῃ καταμύξατο χεῖρα ἀραιήν. 5.426. ὣς φάτο, μείδησεν δὲ πατὴρ ἀνδρῶν τε θεῶν τε, 5.427. καί ῥα καλεσσάμενος προσέφη χρυσῆν Ἀφροδίτην· 5.428. οὔ τοι τέκνον ἐμὸν δέδοται πολεμήϊα ἔργα, 5.429. ἀλλὰ σύ γʼ ἱμερόεντα μετέρχεο ἔργα γάμοιο, 5.430. ταῦτα δʼ Ἄρηϊ θοῷ καὶ Ἀθήνῃ πάντα μελήσει.
5.432. Αἰνείᾳ δʼ ἐπόρουσε βοὴν ἀγαθὸς Διομήδης, 5.433. γιγνώσκων ὅ οἱ αὐτὸς ὑπείρεχε χεῖρας Ἀπόλλων· 5.434. ἀλλʼ ὅ γʼ ἄρʼ οὐδὲ θεὸν μέγαν ἅζετο, ἵετο δʼ αἰεὶ 5.435. Αἰνείαν κτεῖναι καὶ ἀπὸ κλυτὰ τεύχεα δῦσαι. 5.436. τρὶς μὲν ἔπειτʼ ἐπόρουσε κατακτάμεναι μενεαίνων, 5.437. τρὶς δέ οἱ ἐστυφέλιξε φαεινὴν ἀσπίδʼ Ἀπόλλων· 5.438. ἀλλʼ ὅτε δὴ τὸ τέταρτον ἐπέσσυτο δαίμονι ἶσος, 5.439. δεινὰ δʼ ὁμοκλήσας προσέφη ἑκάεργος Ἀπόλλων· 5.440. φράζεο Τυδεΐδη καὶ χάζεο, μηδὲ θεοῖσιν 5.441. ἶσʼ ἔθελε φρονέειν, ἐπεὶ οὔ ποτε φῦλον ὁμοῖον 5.442. ἀθανάτων τε θεῶν χαμαὶ ἐρχομένων τʼ ἀνθρώπων.
5.451. ἀμφὶ δʼ ἄρʼ εἰδώλῳ Τρῶες καὶ δῖοι Ἀχαιοὶ 5.452. δῄουν ἀλλήλων ἀμφὶ στήθεσσι βοείας
5.732. ἵππους ὠκύποδας, μεμαυῖʼ ἔριδος καὶ ἀϋτῆς.
5.784. ἔνθα στᾶσʼ ἤϋσε θεὰ λευκώλενος Ἥρη
5.832. ὃς πρῴην μὲν ἐμοί τε καὶ Ἥρῃ στεῦτʼ ἀγορεύων
5.846. ὡς δὲ ἴδε βροτολοιγὸς Ἄρης Διομήδεα δῖον, 5.847. ἤτοι ὃ μὲν Περίφαντα πελώριον αὐτόθʼ ἔασε 5.848. κεῖσθαι ὅθι πρῶτον κτείνων ἐξαίνυτο θυμόν, 5.849. αὐτὰρ ὃ βῆ ῥʼ ἰθὺς Διομήδεος ἱπποδάμοιο. 5.850. οἳ δʼ ὅτε δὴ σχεδὸν ἦσαν ἐπʼ ἀλλήλοισιν ἰόντες, 5.851. πρόσθεν Ἄρης ὠρέξαθʼ ὑπὲρ ζυγὸν ἡνία θʼ ἵππων 5.852. ἔγχεϊ χαλκείῳ μεμαὼς ἀπὸ θυμὸν ἑλέσθαι· 5.853. καὶ τό γε χειρὶ λαβοῦσα θεὰ γλαυκῶπις Ἀθήνη 5.854. ὦσεν ὑπὲκ δίφροιο ἐτώσιον ἀϊχθῆναι. 5.855. δεύτερος αὖθʼ ὡρμᾶτο βοὴν ἀγαθὸς Διομήδης 5.856. ἔγχεϊ χαλκείῳ· ἐπέρεισε δὲ Παλλὰς Ἀθήνη 5.857. νείατον ἐς κενεῶνα ὅθι ζωννύσκετο μίτρῃ· 5.858. τῇ ῥά μιν οὖτα τυχών, διὰ δὲ χρόα καλὸν ἔδαψεν, 5.859. ἐκ δὲ δόρυ σπάσεν αὖτις· ὃ δʼ ἔβραχε χάλκεος Ἄρης 5.860. ὅσσόν τʼ ἐννεάχιλοι ἐπίαχον ἢ δεκάχιλοι 5.861. ἀνέρες ἐν πολέμῳ ἔριδα ξυνάγοντες Ἄρηος. 5.862. τοὺς δʼ ἄρʼ ὑπὸ τρόμος εἷλεν Ἀχαιούς τε Τρῶάς τε 5.863. δείσαντας· τόσον ἔβραχʼ Ἄρης ἆτος πολέμοιο.
5.881. ἣ νῦν Τυδέος υἱὸν ὑπερφίαλον Διομήδεα
5.892. μητρός τοι μένος ἐστὶν ἀάσχετον οὐκ ἐπιεικτὸν 5.893. Ἥρης· τὴν μὲν ἐγὼ σπουδῇ δάμνημʼ ἐπέεσσι·
5.902. ὡς δʼ ὅτʼ ὀπὸς γάλα λευκὸν ἐπειγόμενος συνέπηξεν 5.903. ὑγρὸν ἐόν, μάλα δʼ ὦκα περιτρέφεται κυκόωντι, 5.904. ὣς ἄρα καρπαλίμως ἰήσατο θοῦρον Ἄρηα.
5.906. πὰρ δὲ Διὶ Κρονίωνι καθέζετο κύδεϊ γαίων.
5.908. Ἥρη τʼ Ἀργείη καὶ Ἀλαλκομενηῒς Ἀθήνη
6.130. οὐδὲ γὰρ οὐδὲ Δρύαντος υἱὸς κρατερὸς Λυκόοργος 6.131. δὴν ἦν, ὅς ῥα θεοῖσιν ἐπουρανίοισιν ἔριζεν· 6.132. ὅς ποτε μαινομένοιο Διωνύσοιο τιθήνας 6.133. σεῦε κατʼ ἠγάθεον Νυσήϊον· αἳ δʼ ἅμα πᾶσαι 6.134. θύσθλα χαμαὶ κατέχευαν ὑπʼ ἀνδροφόνοιο Λυκούργου 6.135. θεινόμεναι βουπλῆγι· Διώνυσος δὲ φοβηθεὶς 6.136. δύσεθʼ ἁλὸς κατὰ κῦμα, Θέτις δʼ ὑπεδέξατο κόλπῳ 6.137. δειδιότα· κρατερὸς γὰρ ἔχε τρόμος ἀνδρὸς ὁμοκλῇ. 6.138. τῷ μὲν ἔπειτʼ ὀδύσαντο θεοὶ ῥεῖα ζώοντες, 6.139. καί μιν τυφλὸν ἔθηκε Κρόνου πάϊς· οὐδʼ ἄρʼ ἔτι δὴν 6.140. ἦν, ἐπεὶ ἀθανάτοισιν ἀπήχθετο πᾶσι θεοῖσιν·
9.390. ἔργα δʼ Ἀθηναίῃ γλαυκώπιδι ἰσοφαρίζοι·
9.413. ὤλετο μέν μοι νόστος, ἀτὰρ κλέος ἄφθιτον ἔσται·
14.153. Ἥρη δʼ εἰσεῖδε χρυσόθρονος ὀφθαλμοῖσι 14.154. στᾶσʼ ἐξ Οὐλύμποιο ἀπὸ ῥίου· αὐτίκα δʼ ἔγνω 14.155. τὸν μὲν ποιπνύοντα μάχην ἀνὰ κυδιάνειραν 14.156. αὐτοκασίγνητον καὶ δαέρα, χαῖρε δὲ θυμῷ· 14.157. Ζῆνα δʼ ἐπʼ ἀκροτάτης κορυφῆς πολυπίδακος Ἴδης 14.158. ἥμενον εἰσεῖδε, στυγερὸς δέ οἱ ἔπλετο θυμῷ. 14.159. μερμήριξε δʼ ἔπειτα βοῶπις πότνια Ἥρη 14.160. ὅππως ἐξαπάφοιτο Διὸς νόον αἰγιόχοιο· 14.161. ἥδε δέ οἱ κατὰ θυμὸν ἀρίστη φαίνετο βουλὴ 14.162. ἐλθεῖν εἰς Ἴδην εὖ ἐντύνασαν ἓ αὐτήν, 14.163. εἴ πως ἱμείραιτο παραδραθέειν φιλότητι 14.164. ᾗ χροιῇ, τῷ δʼ ὕπνον ἀπήμονά τε λιαρόν τε 14.165. χεύῃ ἐπὶ βλεφάροισιν ἰδὲ φρεσὶ πευκαλίμῃσι. 14.166. βῆ δʼ ἴμεν ἐς θάλαμον, τόν οἱ φίλος υἱὸς ἔτευξεν 14.167. Ἥφαιστος, πυκινὰς δὲ θύρας σταθμοῖσιν ἐπῆρσε 14.168. κληῗδι κρυπτῇ, τὴν δʼ οὐ θεὸς ἄλλος ἀνῷγεν· 14.169. ἔνθʼ ἥ γʼ εἰσελθοῦσα θύρας ἐπέθηκε φαεινάς. 14.170. ἀμβροσίῃ μὲν πρῶτον ἀπὸ χροὸς ἱμερόεντος 14.171. λύματα πάντα κάθηρεν, ἀλείψατο δὲ λίπʼ ἐλαίῳ 14.172. ἀμβροσίῳ ἑδανῷ, τό ῥά οἱ τεθυωμένον ἦεν· 14.173. τοῦ καὶ κινυμένοιο Διὸς κατὰ χαλκοβατὲς δῶ 14.174. ἔμπης ἐς γαῖάν τε καὶ οὐρανὸν ἵκετʼ ἀϋτμή. 14.175. τῷ ῥʼ ἥ γε χρόα καλὸν ἀλειψαμένη ἰδὲ χαίτας 14.176. πεξαμένη χερσὶ πλοκάμους ἔπλεξε φαεινοὺς 14.177. καλοὺς ἀμβροσίους ἐκ κράατος ἀθανάτοιο. 14.178. ἀμφὶ δʼ ἄρʼ ἀμβρόσιον ἑανὸν ἕσαθʼ, ὅν οἱ Ἀθήνη 14.179. ἔξυσʼ ἀσκήσασα, τίθει δʼ ἐνὶ δαίδαλα πολλά· 14.180. χρυσείῃς δʼ ἐνετῇσι κατὰ στῆθος περονᾶτο. 14.181. ζώσατο δὲ ζώνῃ ἑκατὸν θυσάνοις ἀραρυίῃ, 14.182. ἐν δʼ ἄρα ἕρματα ἧκεν ἐϋτρήτοισι λοβοῖσι 14.183. τρίγληνα μορόεντα· χάρις δʼ ἀπελάμπετο πολλή. 14.184. κρηδέμνῳ δʼ ἐφύπερθε καλύψατο δῖα θεάων 14.185. καλῷ νηγατέῳ· λευκὸν δʼ ἦν ἠέλιος ὥς· 14.186. ποσσὶ δʼ ὑπὸ λιπαροῖσιν ἐδήσατο καλὰ πέδιλα. 14.187. αὐτὰρ ἐπεὶ δὴ πάντα περὶ χροῒ θήκατο κόσμον 14.188. βῆ ῥʼ ἴμεν ἐκ θαλάμοιο, καλεσσαμένη δʼ Ἀφροδίτην 14.189. τῶν ἄλλων ἀπάνευθε θεῶν πρὸς μῦθον ἔειπε· 14.190. ἦ ῥά νύ μοί τι πίθοιο φίλον τέκος ὅττί κεν εἴπω, 14.191. ἦέ κεν ἀρνήσαιο κοτεσσαμένη τό γε θυμῷ, 14.192. οὕνεκʼ ἐγὼ Δαναοῖσι, σὺ δὲ Τρώεσσιν ἀρήγεις; 14.193. τὴν δʼ ἠμείβετʼ ἔπειτα Διὸς θυγάτηρ Ἀφροδίτη· 14.194. Ἥρη πρέσβα θεὰ θύγατερ μεγάλοιο Κρόνοιο 14.195. αὔδα ὅ τι φρονέεις· τελέσαι δέ με θυμὸς ἄνωγεν, 14.196. εἰ δύναμαι τελέσαι γε καὶ εἰ τετελεσμένον ἐστίν. 14.197. τὴν δὲ δολοφρονέουσα προσηύδα πότνια Ἥρη· 14.198. δὸς νῦν μοι φιλότητα καὶ ἵμερον, ᾧ τε σὺ πάντας 14.199. δαμνᾷ ἀθανάτους ἠδὲ θνητοὺς ἀνθρώπους. 14.200. εἶμι γὰρ ὀψομένη πολυφόρβου πείρατα γαίης, 14.201. Ὠκεανόν τε θεῶν γένεσιν καὶ μητέρα Τηθύν, 14.202. οἵ μʼ ἐν σφοῖσι δόμοισιν ἐῢ τρέφον ἠδʼ ἀτίταλλον 14.203. δεξάμενοι Ῥείας, ὅτε τε Κρόνον εὐρύοπα Ζεὺς 14.204. γαίης νέρθε καθεῖσε καὶ ἀτρυγέτοιο θαλάσσης· 14.205. τοὺς εἶμʼ ὀψομένη, καί σφʼ ἄκριτα νείκεα λύσω· 14.206. ἤδη γὰρ δηρὸν χρόνον ἀλλήλων ἀπέχονται 14.207. εὐνῆς καὶ φιλότητος, ἐπεὶ χόλος ἔμπεσε θυμῷ. 14.208. εἰ κείνω ἐπέεσσι παραιπεπιθοῦσα φίλον κῆρ 14.209. εἰς εὐνὴν ἀνέσαιμι ὁμωθῆναι φιλότητι, 14.210. αἰεί κέ σφι φίλη τε καὶ αἰδοίη καλεοίμην. 14.211. τὴν δʼ αὖτε προσέειπε φιλομειδὴς Ἀφροδίτη· 14.212. οὐκ ἔστʼ οὐδὲ ἔοικε τεὸν ἔπος ἀρνήσασθαι· 14.213. Ζηνὸς γὰρ τοῦ ἀρίστου ἐν ἀγκοίνῃσιν ἰαύεις. 14.214. ἦ, καὶ ἀπὸ στήθεσφιν ἐλύσατο κεστὸν ἱμάντα 14.215. ποικίλον, ἔνθα δέ οἱ θελκτήρια πάντα τέτυκτο· 14.216. ἔνθʼ ἔνι μὲν φιλότης, ἐν δʼ ἵμερος, ἐν δʼ ὀαριστὺς 14.217. πάρφασις, ἥ τʼ ἔκλεψε νόον πύκα περ φρονεόντων. 14.218. τόν ῥά οἱ ἔμβαλε χερσὶν ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζε· 14.219. τῆ νῦν τοῦτον ἱμάντα τεῷ ἐγκάτθεο κόλπῳ 14.220. ποικίλον, ᾧ ἔνι πάντα τετεύχαται· οὐδέ σέ φημι 14.221. ἄπρηκτόν γε νέεσθαι, ὅ τι φρεσὶ σῇσι μενοινᾷς. 14.222. ὣς φάτο, μείδησεν δὲ βοῶπις πότνια Ἥρη, 14.223. μειδήσασα δʼ ἔπειτα ἑῷ ἐγκάτθετο κόλπῳ. 14.224. ἣ μὲν ἔβη πρὸς δῶμα Διὸς θυγάτηρ Ἀφροδίτη, 14.225. Ἥρη δʼ ἀΐξασα λίπεν ῥίον Οὐλύμποιο, 14.226. Πιερίην δʼ ἐπιβᾶσα καὶ Ἠμαθίην ἐρατεινὴν 14.227. σεύατʼ ἐφʼ ἱπποπόλων Θρῃκῶν ὄρεα νιφόεντα 14.228. ἀκροτάτας κορυφάς· οὐδὲ χθόνα μάρπτε ποδοῖιν· 14.229. ἐξ Ἀθόω δʼ ἐπὶ πόντον ἐβήσετο κυμαίνοντα, 14.230. Λῆμνον δʼ εἰσαφίκανε πόλιν θείοιο Θόαντος. 14.231. ἔνθʼ Ὕπνῳ ξύμβλητο κασιγνήτῳ Θανάτοιο, 14.232. ἔν τʼ ἄρα οἱ φῦ χειρὶ ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζεν· 14.233. Ὕπνε ἄναξ πάντων τε θεῶν πάντων τʼ ἀνθρώπων, 14.234. ἠμὲν δή ποτʼ ἐμὸν ἔπος ἔκλυες, ἠδʼ ἔτι καὶ νῦν 14.235. πείθευ· ἐγὼ δέ κέ τοι ἰδέω χάριν ἤματα πάντα. 14.236. κοίμησόν μοι Ζηνὸς ὑπʼ ὀφρύσιν ὄσσε φαεινὼ 14.237. αὐτίκʼ ἐπεί κεν ἐγὼ παραλέξομαι ἐν φιλότητι. 14.238. δῶρα δέ τοι δώσω καλὸν θρόνον ἄφθιτον αἰεὶ 14.239. χρύσεον· Ἥφαιστος δέ κʼ ἐμὸς πάϊς ἀμφιγυήεις 14.240. τεύξειʼ ἀσκήσας, ὑπὸ δὲ θρῆνυν ποσὶν ἥσει, 14.241. τῷ κεν ἐπισχοίης λιπαροὺς πόδας εἰλαπινάζων. 14.242. τὴν δʼ ἀπαμειβόμενος προσεφώνεε νήδυμος Ὕπνος· 14.244. ἄλλον μέν κεν ἔγωγε θεῶν αἰειγενετάων 14.245. ῥεῖα κατευνήσαιμι, καὶ ἂν ποταμοῖο ῥέεθρα 14.246. Ὠκεανοῦ, ὅς περ γένεσις πάντεσσι τέτυκται· 14.247. Ζηνὸς δʼ οὐκ ἂν ἔγωγε Κρονίονος ἆσσον ἱκοίμην 14.248. οὐδὲ κατευνήσαιμʼ, ὅτε μὴ αὐτός γε κελεύοι. 14.249. ἤδη γάρ με καὶ ἄλλο τεὴ ἐπίνυσσεν ἐφετμὴ 14.250. ἤματι τῷ ὅτε κεῖνος ὑπέρθυμος Διὸς υἱὸς 14.251. ἔπλεεν Ἰλιόθεν Τρώων πόλιν ἐξαλαπάξας. 14.252. ἤτοι ἐγὼ μὲν ἔλεξα Διὸς νόον αἰγιόχοιο 14.253. νήδυμος ἀμφιχυθείς· σὺ δέ οἱ κακὰ μήσαο θυμῷ 14.254. ὄρσασʼ ἀργαλέων ἀνέμων ἐπὶ πόντον ἀήτας,
14.260. τὴν ἱκόμην φεύγων, ὃ δʼ ἐπαύσατο χωόμενός περ. 14.261. ἅζετο γὰρ μὴ Νυκτὶ θοῇ ἀποθύμια ἕρδοι. 14.262. νῦν αὖ τοῦτό μʼ ἄνωγας ἀμήχανον ἄλλο τελέσσαι. 14.263. τὸν δʼ αὖτε προσέειπε βοῶπις πότνια Ἥρη· 14.264. Ὕπνε τί ἢ δὲ σὺ ταῦτα μετὰ φρεσὶ σῇσι μενοινᾷς; 14.265. ἦ φῂς ὣς Τρώεσσιν ἀρηξέμεν εὐρύοπα Ζῆν 14.266. ὡς Ἡρακλῆος περιχώσατο παῖδος ἑοῖο; 14.267. ἀλλʼ ἴθʼ, ἐγὼ δέ κέ τοι Χαρίτων μίαν ὁπλοτεράων 14.268. δώσω ὀπυιέμεναι καὶ σὴν κεκλῆσθαι ἄκοιτιν.' '14.270. ὣς φάτο, χήρατο δʼ Ὕπνος, ἀμειβόμενος δὲ προσηύδα· 14.271. ἄγρει νῦν μοι ὄμοσσον ἀάατον Στυγὸς ὕδωρ, 14.272. χειρὶ δὲ τῇ ἑτέρῃ μὲν ἕλε χθόνα πουλυβότειραν, 14.273. τῇ δʼ ἑτέρῃ ἅλα μαρμαρέην, ἵνα νῶϊν ἅπαντες 14.274. μάρτυροι ὦσʼ οἳ ἔνερθε θεοὶ Κρόνον ἀμφὶς ἐόντες, 14.275. ἦ μὲν ἐμοὶ δώσειν Χαρίτων μίαν ὁπλοτεράων 14.276. Πασιθέην, ἧς τʼ αὐτὸς ἐέλδομαι ἤματα πάντα. 14.277. ὣς ἔφατʼ, οὐδʼ ἀπίθησε θεὰ λευκώλενος Ἥρη, 14.278. ὄμνυε δʼ ὡς ἐκέλευε, θεοὺς δʼ ὀνόμηνεν ἅπαντας 14.279. τοὺς ὑποταρταρίους οἳ Τιτῆνες καλέονται. 14.280. αὐτὰρ ἐπεί ῥʼ ὄμοσέν τε τελεύτησέν τε τὸν ὅρκον, 14.281. τὼ βήτην Λήμνου τε καὶ Ἴμβρου ἄστυ λιπόντε 14.282. ἠέρα ἑσσαμένω ῥίμφα πρήσσοντε κέλευθον. 14.283. Ἴδην δʼ ἱκέσθην πολυπίδακα μητέρα θηρῶν 14.284. Λεκτόν, ὅθι πρῶτον λιπέτην ἅλα· τὼ δʼ ἐπὶ χέρσου 14.285. βήτην, ἀκροτάτη δὲ ποδῶν ὕπο σείετο ὕλη. 14.286. ἔνθʼ Ὕπνος μὲν ἔμεινε πάρος Διὸς ὄσσε ἰδέσθαι 14.287. εἰς ἐλάτην ἀναβὰς περιμήκετον, ἣ τότʼ ἐν Ἴδῃ 14.288. μακροτάτη πεφυυῖα διʼ ἠέρος αἰθέρʼ ἵκανεν· 14.289. ἔνθʼ ἧστʼ ὄζοισιν πεπυκασμένος εἰλατίνοισιν 14.290. ὄρνιθι λιγυρῇ ἐναλίγκιος, ἥν τʼ ἐν ὄρεσσι 14.291. χαλκίδα κικλήσκουσι θεοί, ἄνδρες δὲ κύμινδιν. 14.292. Ἥρη δὲ κραιπνῶς προσεβήσετο Γάργαρον ἄκρον 14.293. Ἴδης ὑψηλῆς· ἴδε δὲ νεφεληγερέτα Ζεύς. 14.294. ὡς δʼ ἴδεν, ὥς μιν ἔρως πυκινὰς φρένας ἀμφεκάλυψεν, 14.295. οἷον ὅτε πρῶτόν περ ἐμισγέσθην φιλότητι 14.296. εἰς εὐνὴν φοιτῶντε, φίλους λήθοντε τοκῆας. 14.297. στῆ δʼ αὐτῆς προπάροιθεν ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζεν· 14.298. Ἥρη πῇ μεμαυῖα κατʼ Οὐλύμπου τόδʼ ἱκάνεις; 14.299. ἵπποι δʼ οὐ παρέασι καὶ ἅρματα τῶν κʼ ἐπιβαίης. 14.300. τὸν δὲ δολοφρονέουσα προσηύδα πότνια Ἥρη· 14.301. ἔρχομαι ὀψομένη πολυφόρβου πείρατα γαίης, 14.303. οἵ με σφοῖσι δόμοισιν ἐῢ τρέφον ἠδʼ ἀτίταλλον· 14.307. ἵπποι δʼ ἐν πρυμνωρείῃ πολυπίδακος Ἴδης 14.308. ἑστᾶσʼ, οἵ μʼ οἴσουσιν ἐπὶ τραφερήν τε καὶ ὑγρήν. 14.309. νῦν δὲ σεῦ εἵνεκα δεῦρο κατʼ Οὐλύμπου τόδʼ ἱκάνω, 14.310. μή πώς μοι μετέπειτα χολώσεαι, αἴ κε σιωπῇ 14.311. οἴχωμαι πρὸς δῶμα βαθυρρόου Ὠκεανοῖο. 14.312. τὴν δʼ ἀπαμειβόμενος προσέφη νεφεληγερέτα Ζεύς· 14.313. Ἥρη κεῖσε μὲν ἔστι καὶ ὕστερον ὁρμηθῆναι, 14.314. νῶϊ δʼ ἄγʼ ἐν φιλότητι τραπείομεν εὐνηθέντε. 14.315. οὐ γάρ πώ ποτέ μʼ ὧδε θεᾶς ἔρος οὐδὲ γυναικὸς 14.316. θυμὸν ἐνὶ στήθεσσι περιπροχυθεὶς ἐδάμασσεν, 14.317. οὐδʼ ὁπότʼ ἠρασάμην Ἰξιονίης ἀλόχοιο, 14.318. ἣ τέκε Πειρίθοον θεόφιν μήστωρʼ ἀτάλαντον· 14.319. οὐδʼ ὅτε περ Δανάης καλλισφύρου Ἀκρισιώνης, 14.320. ἣ τέκε Περσῆα πάντων ἀριδείκετον ἀνδρῶν· 14.321. οὐδʼ ὅτε Φοίνικος κούρης τηλεκλειτοῖο, 14.322. ἣ τέκε μοι Μίνων τε καὶ ἀντίθεον Ῥαδάμανθυν· 14.323. οὐδʼ ὅτε περ Σεμέλης οὐδʼ Ἀλκμήνης ἐνὶ Θήβῃ, 14.324. ἥ ῥʼ Ἡρακλῆα κρατερόφρονα γείνατο παῖδα· 14.325. ἣ δὲ Διώνυσον Σεμέλη τέκε χάρμα βροτοῖσιν· 14.326. οὐδʼ ὅτε Δήμητρος καλλιπλοκάμοιο ἀνάσσης, 14.327. οὐδʼ ὁπότε Λητοῦς ἐρικυδέος, οὐδὲ σεῦ αὐτῆς, 14.328. ὡς σέο νῦν ἔραμαι καί με γλυκὺς ἵμερος αἱρεῖ. 14.330. αἰνότατε Κρονίδη ποῖον τὸν μῦθον ἔειπες. 14.331. εἰ νῦν ἐν φιλότητι λιλαίεαι εὐνηθῆναι 14.332. Ἴδης ἐν κορυφῇσι, τὰ δὲ προπέφανται ἅπαντα· 14.333. πῶς κʼ ἔοι εἴ τις νῶϊ θεῶν αἰειγενετάων 14.334. εὕδοντʼ ἀθρήσειε, θεοῖσι δὲ πᾶσι μετελθὼν 14.335. πεφράδοι; οὐκ ἂν ἔγωγε τεὸν πρὸς δῶμα νεοίμην 14.336. ἐξ εὐνῆς ἀνστᾶσα, νεμεσσητὸν δέ κεν εἴη. 14.337. ἀλλʼ εἰ δή ῥʼ ἐθέλεις καί τοι φίλον ἔπλετο θυμῷ, 14.338. ἔστιν τοι θάλαμος, τόν τοι φίλος υἱὸς ἔτευξεν 14.339. Ἥφαιστος, πυκινὰς δὲ θύρας σταθμοῖσιν ἐπῆρσεν· 14.340. ἔνθʼ ἴομεν κείοντες, ἐπεί νύ τοι εὔαδεν εὐνή. 14.341. τὴν δʼ ἀπαμειβόμενος προσέφη νεφεληγερέτα Ζεύς· 14.342. Ἥρη μήτε θεῶν τό γε δείδιθι μήτέ τινʼ ἀνδρῶν 14.343. ὄψεσθαι· τοῖόν τοι ἐγὼ νέφος ἀμφικαλύψω 14.344. χρύσεον· οὐδʼ ἂν νῶϊ διαδράκοι Ἠέλιός περ, 14.345. οὗ τε καὶ ὀξύτατον πέλεται φάος εἰσοράασθαι. 14.346. ἦ ῥα καὶ ἀγκὰς ἔμαρπτε Κρόνου παῖς ἣν παράκοιτιν· 14.347. τοῖσι δʼ ὑπὸ χθὼν δῖα φύεν νεοθηλέα ποίην, 14.348. λωτόν θʼ ἑρσήεντα ἰδὲ κρόκον ἠδʼ ὑάκινθον 14.349. πυκνὸν καὶ μαλακόν, ὃς ἀπὸ χθονὸς ὑψόσʼ ἔεργε. 14.350. τῷ ἔνι λεξάσθην, ἐπὶ δὲ νεφέλην ἕσσαντο 14.351. καλὴν χρυσείην· στιλπναὶ δʼ ἀπέπιπτον ἔερσαι. 14.352. ὣς ὃ μὲν ἀτρέμας εὗδε πατὴρ ἀνὰ Γαργάρῳ ἄκρῳ, 14.353. ὕπνῳ καὶ φιλότητι δαμείς, ἔχε δʼ ἀγκὰς ἄκοιτιν· 14.354. βῆ δὲ θέειν ἐπὶ νῆας Ἀχαιῶν νήδυμος Ὕπνος 14.355. ἀγγελίην ἐρέων γαιηόχῳ ἐννοσιγαίῳ· 14.356. ἀγχοῦ δʼ ἱστάμενος ἔπεα πτερόεντα προσηύδα· 14.357. πρόφρων νῦν Δαναοῖσι Ποσείδαον ἐπάμυνε, 14.358. καί σφιν κῦδος ὄπαζε μίνυνθά περ, ὄφρʼ ἔτι εὕδει 14.359. Ζεύς, ἐπεὶ αὐτῷ ἐγὼ μαλακὸν περὶ κῶμʼ ἐκάλυψα· 14.360. Ἥρη δʼ ἐν φιλότητι παρήπαφεν εὐνηθῆναι.
15.251. καὶ δὴ ἔγωγʼ ἐφάμην νέκυας καὶ δῶμʼ Ἀΐδαο 15.252. ἤματι τῷδʼ ἵξεσθαι, ἐπεὶ φίλον ἄϊον ἦτορ.
16.178. ὅς ῥʼ ἀναφανδὸν ὄπυιε πορὼν ἀπερείσια ἕδνα. 16.179. τῆς δʼ ἑτέρης Εὔδωρος ἀρήϊος ἡγεμόνευε 16.180. παρθένιος, τὸν ἔτικτε χορῷ καλὴ Πολυμήλη 16.181. Φύλαντος θυγάτηρ· τῆς δὲ κρατὺς ἀργεϊφόντης 16.182. ἠράσατʼ, ὀφθαλμοῖσιν ἰδὼν μετὰ μελπομένῃσιν 16.183. ἐν χορῷ Ἀρτέμιδος χρυσηλακάτου κελαδεινῆς. 16.184. αὐτίκα δʼ εἰς ὑπερῷʼ ἀναβὰς παρελέξατο λάθρῃ 16.185. Ἑρμείας ἀκάκητα, πόρεν δέ οἱ ἀγλαὸν υἱὸν 16.186. Εὔδωρον πέρι μὲν θείειν ταχὺν ἠδὲ μαχητήν.
16.707. χάζεο διογενὲς Πατρόκλεες· οὔ νύ τοι αἶσα 16.708. σῷ ὑπὸ δουρὶ πόλιν πέρθαι Τρώων ἀγερώχων, 16.709. οὐδʼ ὑπʼ Ἀχιλλῆος, ὅς περ σέο πολλὸν ἀμείνων.
18.117. οὐδὲ γὰρ οὐδὲ βίη Ἡρακλῆος φύγε κῆρα, 18.118. ὅς περ φίλτατος ἔσκε Διὶ Κρονίωνι ἄνακτι· 18.119. ἀλλά ἑ μοῖρα δάμασσε καὶ ἀργαλέος χόλος Ἥρης.
18.122. καί τινα Τρωϊάδων καὶ Δαρδανίδων βαθυκόλπων
18.168. κρύβδα Διὸς ἄλλων τε θεῶν· πρὸ γὰρ ἧκέ μιν Ἥρη.
18.184. Ἥρη με προέηκε Διὸς κυδρὴ παράκοιτις·
18.432. ἐκ μέν μʼ ἀλλάων ἁλιάων ἀνδρὶ δάμασσεν
18.535. ἐν δʼ Ἔρις ἐν δὲ Κυδοιμὸς ὁμίλεον, ἐν δʼ ὀλοὴ Κήρ,
20.104. ἥρως ἀλλʼ ἄγε καὶ σὺ θεοῖς αἰειγενέτῃσιν 20.105. εὔχεο· καὶ δὲ σέ φασι Διὸς κούρης Ἀφροδίτης 20.106. ἐκγεγάμεν, κεῖνος δὲ χερείονος ἐκ θεοῦ ἐστίν· 20.107. ἣ μὲν γὰρ Διός ἐσθʼ, ἣ δʼ ἐξ ἁλίοιο γέροντος. 20.108. ἀλλʼ ἰθὺς φέρε χαλκὸν ἀτειρέα, μηδέ σε πάμπαν 20.109. λευγαλέοις ἐπέεσσιν ἀποτρεπέτω καὶ ἀρειῇ.
20.321. αὐτίκα τῷ μὲν ἔπειτα κατʼ ὀφθαλμῶν χέεν ἀχλὺν 20.322. Πηλεΐδῃ Ἀχιλῆϊ· ὃ δὲ μελίην εὔχαλκον 20.323. ἀσπίδος ἐξέρυσεν μεγαλήτορος Αἰνείαο· 20.324. καὶ τὴν μὲν προπάροιθε ποδῶν Ἀχιλῆος ἔθηκεν, 20.325. Αἰνείαν δʼ ἔσσευεν ἀπὸ χθονὸς ὑψόσʼ ἀείρας. 20.326. πολλὰς δὲ στίχας ἡρώων, πολλὰς δὲ καὶ ἵππων 20.327. Αἰνείας ὑπερᾶλτο θεοῦ ἀπὸ χειρὸς ὀρούσας, 20.328. ἷξε δʼ ἐπʼ ἐσχατιὴν πολυάϊκος πολέμοιο, 20.329. ἔνθά τε Καύκωνες πόλεμον μέτα θωρήσσοντο.
21.195. οὐδὲ βαθυρρείταο μέγα σθένος Ὠκεανοῖο,
21.284. ὣς φάτο, τῷ δὲ μάλʼ ὦκα Ποσειδάων καὶ Ἀθήνη 21.285. στήτην ἐγγὺς ἰόντε, δέμας δʼ ἄνδρεσσιν ἐΐκτην, 21.286. χειρὶ δὲ χεῖρα λαβόντες ἐπιστώσαντʼ ἐπέεσσι. 21.287. τοῖσι δὲ μύθων ἦρχε Ποσειδάων ἐνοσίχθων· 21.288. Πηλεΐδη μήτʼ ἄρ τι λίην τρέε μήτέ τι τάρβει· 21.289. τοίω γάρ τοι νῶϊ θεῶν ἐπιταρρόθω εἰμὲν 21.290. Ζηνὸς ἐπαινήσαντος ἐγὼ καὶ Παλλὰς Ἀθήνη· 21.291. ὡς οὔ τοι ποταμῷ γε δαμήμεναι αἴσιμόν ἐστιν, 21.292. ἀλλʼ ὅδε μὲν τάχα λωφήσει, σὺ δὲ εἴσεαι αὐτός· 21.293. αὐτάρ τοι πυκινῶς ὑποθησόμεθʼ αἴ κε πίθηαι· 21.294. μὴ πρὶν παύειν χεῖρας ὁμοιΐου πολέμοιο 21.295. πρὶν κατὰ Ἰλιόφι κλυτὰ τείχεα λαὸν ἐέλσαι 21.296. Τρωϊκόν, ὅς κε φύγῃσι· σὺ δʼ Ἕκτορι θυμὸν ἀπούρας 21.297. ἂψ ἐπὶ νῆας ἴμεν· δίδομεν δέ τοι εὖχος ἀρέσθαι. 21.298. τὼ μὲν ἄρʼ ὣς εἰπόντε μετʼ ἀθανάτους ἀπεβήτην·
23.306. Ἀντίλοχʼ ἤτοι μέν σε νέον περ ἐόντʼ ἐφίλησαν 23.307. Ζεύς τε Ποσειδάων τε, καὶ ἱπποσύνας ἐδίδαξαν 23.308. παντοίας· τὼ καί σε διδασκέμεν οὔ τι μάλα χρεώ· 23.309. οἶσθα γὰρ εὖ περὶ τέρμαθʼ ἑλισσέμεν· ἀλλά τοι ἵπποι
23.315. μήτι τοι δρυτόμος μέγʼ ἀμείνων ἠὲ βίηφι· 23.316. μήτι δʼ αὖτε κυβερνήτης ἐνὶ οἴνοπι πόντῳ 23.317. νῆα θοὴν ἰθύνει ἐρεχθομένην ἀνέμοισι· 23.318. μήτι δʼ ἡνίοχος περιγίγνεται ἡνιόχοιο. 23.319. ἀλλʼ ὃς μέν θʼ ἵπποισι καὶ ἅρμασιν οἷσι πεποιθὼς 23.320. ἀφραδέως ἐπὶ πολλὸν ἑλίσσεται ἔνθα καὶ ἔνθα, 23.321. ἵπποι δὲ πλανόωνται ἀνὰ δρόμον, οὐδὲ κατίσχει· 23.322. ὃς δέ κε κέρδεα εἰδῇ ἐλαύνων ἥσσονας ἵππους, 23.323. αἰεὶ τέρμʼ ὁρόων στρέφει ἐγγύθεν, οὐδέ ἑ λήθει 23.324. ὅππως τὸ πρῶτον τανύσῃ βοέοισιν ἱμᾶσιν, 23.325. ἀλλʼ ἔχει ἀσφαλέως καὶ τὸν προὔχοντα δοκεύει. 23.326. σῆμα δέ τοι ἐρέω μάλʼ ἀριφραδές, οὐδέ σε λήσει. 23.327. ἕστηκε ξύλον αὖον ὅσον τʼ ὄργυιʼ ὑπὲρ αἴης 23.328. ἢ δρυὸς ἢ πεύκης· τὸ μὲν οὐ καταπύθεται ὄμβρῳ, 23.329. λᾶε δὲ τοῦ ἑκάτερθεν ἐρηρέδαται δύο λευκὼ 23.330. ἐν ξυνοχῇσιν ὁδοῦ, λεῖος δʼ ἱππόδρομος ἀμφὶς 23.331. ἤ τευ σῆμα βροτοῖο πάλαι κατατεθνηῶτος, 23.332. ἢ τό γε νύσσα τέτυκτο ἐπὶ προτέρων ἀνθρώπων, 23.333. καὶ νῦν τέρματʼ ἔθηκε ποδάρκης δῖος Ἀχιλλεύς. 23.334. τῷ σὺ μάλʼ ἐγχρίμψας ἐλάαν σχεδὸν ἅρμα καὶ ἵππους, 23.335. αὐτὸς δὲ κλινθῆναι ἐϋπλέκτῳ ἐνὶ δίφρῳ 23.336. ἦκʼ ἐπʼ ἀριστερὰ τοῖιν· ἀτὰρ τὸν δεξιὸν ἵππον 23.337. κένσαι ὁμοκλήσας, εἶξαί τέ οἱ ἡνία χερσίν. 23.338. ἐν νύσσῃ δέ τοι ἵππος ἀριστερὸς ἐγχριμφθήτω, 23.339. ὡς ἄν τοι πλήμνη γε δοάσσεται ἄκρον ἱκέσθαι 23.340. κύκλου ποιητοῖο· λίθου δʼ ἀλέασθαι ἐπαυρεῖν, 23.341. μή πως ἵππους τε τρώσῃς κατά θʼ ἅρματα ἄξῃς· 23.342. χάρμα δὲ τοῖς ἄλλοισιν, ἐλεγχείη δὲ σοὶ αὐτῷ 23.343. ἔσσεται· ἀλλὰ φίλος φρονέων πεφυλαγμένος εἶναι. 23.344. εἰ γάρ κʼ ἐν νύσσῃ γε παρεξελάσῃσθα διώκων, 23.345. οὐκ ἔσθʼ ὅς κέ σʼ ἕλῃσι μετάλμενος οὐδὲ παρέλθῃ, 23.346. οὐδʼ εἴ κεν μετόπισθεν Ἀρίονα δῖον ἐλαύνοι 23.347. Ἀδρήστου ταχὺν ἵππον, ὃς ἐκ θεόφιν γένος ἦεν, 23.348. ἢ τοὺς Λαομέδοντος, οἳ ἐνθάδε γʼ ἔτραφεν ἐσθλοί.
24.28. καὶ Πρίαμος καὶ λαὸς Ἀλεξάνδρου ἕνεκʼ ἄτης, 24.29. ὃς νείκεσσε θεὰς ὅτε οἱ μέσσαυλον ἵκοντο, 24.30. τὴν δʼ ᾔνησʼ ἥ οἱ πόρε μαχλοσύνην ἀλεγεινήν.
24.134. σκύζεσθαι σοί φησι θεούς, ἑὲ δʼ ἔξοχα πάντων 24.135. ἀθανάτων κεχολῶσθαι, ὅτι φρεσὶ μαινομένῃσιν 24.136. Ἕκτορʼ ἔχεις παρὰ νηυσὶ κορωνίσιν οὐδʼ ἀπέλυσας.
24.424. ὣς φάτο, γήθησεν δʼ ὃ γέρων, καὶ ἀμείβετο μύθῳ·
24.527. δοιοὶ γάρ τε πίθοι κατακείαται ἐν Διὸς οὔδει''. None | 1.36. to the lord Apollo, whom fair-haired Leto bore:Hear me, god of the silver bow, who stand over Chryse and holy Cilla, and rule mightily over Tenedos, Sminthian god, if ever I roofed over a temple to your pleasing, or if ever I burned to you fat thigh-pieces of bulls and goats, 1.40. fulfill this prayer for me: let the Danaans pay for my tears by your arrows So he spoke in prayer, and Phoebus Apollo heard him. Down from the peaks of Olympus he strode, angered at heart, bearing on his shoulders his bow and covered quiver.
1.197. for in her heart she loved and cared for both men alike.She stood behind him, and seized the son of Peleus by his fair hair, appearing to him alone. No one of the others saw her. Achilles was seized with wonder, and turned around, and immediately recognized Pallas Athene. Terribly her eyes shone. 1.200. Then he addressed her with winged words, and said:Why now, daughter of aegis-bearing Zeus, have you come? Is it so that you might see the arrogance of Agamemnon, son of Atreus? One thing I will tell you, and I think this will be brought to pass: through his own excessive pride shall he presently lose his life.
1.400. But you came, goddess, and freed him from his bonds, when you had quickly called to high Olympus him of the hundred hands, whom the gods call Briareus, but all men Aegaeon; for he is mightier than his father. He sat down by the side of the son of Cronos, exulting in his glory, ' "
3.122. and he failed not to hearken to goodly Agamemnon.But Iris went as a messenger to white-armed Helen, in the likeness of her husband's sister, the wife of Antenor's son, even her that lord Helicaon, Antenor's son, had to wife, Laodice, the comeliest of the daughters of Priam. " '
3.156. oftly they spake winged words one to another:Small blame that Trojans and well-greaved Achaeans should for such a woman long time suffer woes; wondrously like is she to the immortal goddesses to look upon. But even so, for all that she is such an one, let her depart upon the ships, 3.160. neither be left here to be a bane to us and to our children after us. So they said, but Priam spake, and called Helen to him:Come hither, dear child, and sit before me, that thou mayest see thy former lord and thy kinsfolk and thy people—thou art nowise to blame in my eyes; it is the gods, methinks, that are to blame,
3.380. /with spear of bronze. 3.381. /with spear of bronze. 3.384. with spear of bronze. But him Aphrodite snatched up, full easily as a goddess may, and shrouded him in thick mist, and set him down in his fragrant, vaulted chamber, and herself went to summon Helen. Her she found on the high wall, and round about her in throngs were the women of Troy. 3.385. Then with her hand the goddess laid hold of her fragrant robe, and plucked it, and spake to her in the likeness of an ancient dame, a wool-comber, who had been wont to card the fair wool for her when she dwelt in Lacedaemon, and who was well loved of her; in her likeness fair Aphrodite spake: 3.390. Come hither; Alexander calleth thee to go to thy home. There is he in his chamber and on his inlaid couch, gleaming with beauty and fair raiment. Thou wouldest not deem that he had come thither from warring with a foe, but rather that he was going to the dance, or sat there as one that had but newly ceased from the dance. 3.394. Come hither; Alexander calleth thee to go to thy home. There is he in his chamber and on his inlaid couch, gleaming with beauty and fair raiment. Thou wouldest not deem that he had come thither from warring with a foe, but rather that he was going to the dance, or sat there as one that had but newly ceased from the dance.' "3.395. So spake she, and stirred Helen's heart in her breast; and when she marked the beauteous neck of the goddess, her lovely bosom, and her flashing eyes, then amazement seized her, and she spake, and addressed her, saying:Strange goddess, why art thou minded to beguile me thus? " "3.399. So spake she, and stirred Helen's heart in her breast; and when she marked the beauteous neck of the goddess, her lovely bosom, and her flashing eyes, then amazement seized her, and she spake, and addressed her, saying:Strange goddess, why art thou minded to beguile me thus? " '3.400. Verily thou wilt lead me yet further on to one of the well-peopled cities of Phrygia or lovely Maeonia, if there too there be some one of mortal men who is dear to thee, seeing that now Menelaus hath conquered goodly Alexander, and is minded to lead hateful me to his home. 3.405. It is for this cause that thou art now come hither with guileful thought. Go thou, and sit by his side, and depart from the way of the gods, neither let thy feet any more bear thee back to Olympus; but ever be thou troubled for him, and guard him, until he make thee his wife, or haply his slave. 3.409. It is for this cause that thou art now come hither with guileful thought. Go thou, and sit by his side, and depart from the way of the gods, neither let thy feet any more bear thee back to Olympus; but ever be thou troubled for him, and guard him, until he make thee his wife, or haply his slave. ' "3.410. But thither will I not go—it were a shameful thing—to array that man's couch; all the women of Troy will blame me hereafter; and I have measureless griefs at heart. Then stirred to wrath fair Aphrodite spake to her:Provoke me not, rash woman, lest I wax wroth and desert thee, " "3.414. But thither will I not go—it were a shameful thing—to array that man's couch; all the women of Troy will blame me hereafter; and I have measureless griefs at heart. Then stirred to wrath fair Aphrodite spake to her:Provoke me not, rash woman, lest I wax wroth and desert thee, " '3.415. and hate thee, even as now I love thee wondrously; and lest I devise grievous hatred between both, Trojans alike and Danaans; then wouldst thou perish of an evil fate. So spake she, and Helen, sprung from Zeus, was seized with fear; and she went, wrapping herself in her bright shining mantle,
3.424. in silence; and she was unseen of the Trojan women; and the goddess led the way. Now when they were come to the beautiful palace of Alexander, the handmaids turned forthwith to their tasks, but she, the fair lady, went to the high-roofed chamber. And the goddess, laughter-loving Aphrodite, took for her a chair, 3.425. and set it before the face of Alexander. Thereon Helen sate her down, the daughter of Zeus that beareth the aegis, with eyes turned askance; and she chid her lord, and said:Thou hast come back from the war; would thou hadst perished there, vanquished by a valiant man that was my former lord.
3.445. and on the isle of Cranae had dalliance with thee on the couch of love—as now I love thee, and sweet desire layeth hold of me. He spake, and led the way to the couch, and with him followed his wife.Thus the twain were couched upon the corded bed; but the son of Atreus ranged through the throng like a wild beast,
4.59. For even though I grudge thee, and am fain to thwart their overthrow, I avail naught by my grudging, for truly thou art far the mightier. Still it beseemeth that my labour too be not made of none effect; for I also am a god, and my birth is from the stock whence is thine own, and crooked-counselling Cronos begat me as the most honoured of his daughters
5.7. like to the star of harvesttime that shineth bright above all others when he hath bathed him in the stream of Ocean. Even such flame did she kindle from his head and shoulders; and she sent him into the midst where men thronged the thickest.Now there was amid the Trojans one Dares, a rich man and blameless,
5.170. and took his stand before his face, and spake to him, saying:Pandarus, where now are thy bow and thy winged arrows, and thy fame? Therein may no man of this land vie with thee, nor any in Lycia declare himself to be better than thou. Come now, lift up thy hands in prayer to Zeus, and let fly a shaft at this man,
5.184. Aeneas, counsellor of the brazen-coated Trojans, to the wise-hearted son of Tydeus do I liken him in all things, knowing him by his shield and his crested helm, and when I look on his horses; yet I know not surely if he be not a god. But if he be the man I deem him, even the wise-hearted son of Tydeus, 5.185. not without the aid of some god doth he thus rage, but one of the immortals standeth hard by him, his shoulders wrapped in cloud, and turned aside from him my swift shaft even as it lighted. For already have I let fly a shaft at him, and I smote him upon the right shoulder clean through the plate of his corselet;
5.247. endued with measureless strength. The one is well skilled with the bow, even Pandarus, and moreover avoweth him to be the son of Lycaon; while Aeneas avoweth himself to be born of peerless Anchises, and his mother is Aphrodite. Nay, come, let us give ground on the car, neither rage thou thus,
5.311. upon the earth; and dark night enfolded his eyes.And now would the king of men, Aeneas, have perished, had not the daughter of Zeus, Aphrodite, been quick to mark, even his mother, that conceived him to Anchises as he tended his kine. About her dear son she flung her white arms, 5.315. and before him she spread a fold of her bright garment to be a shelter against missiles, lest any of the Danaans with swift horses might hurl a spear of bronze into his breast and take away his life. 5.319. and before him she spread a fold of her bright garment to be a shelter against missiles, lest any of the Danaans with swift horses might hurl a spear of bronze into his breast and take away his life. She then was bearing her dear son forth from out the battle; but the son of Capaneus forgat not 5.320. the commands that Diomedes good at the war-cry laid upon him. He held his own single-hooved horses away from the turmoil, binding the reins taut to the chariot rim, but rushed upon the fair-maned horses of Aeneas, and drave them forth from the Trojans into the host of the well-greaved Achaeans, 5.324. the commands that Diomedes good at the war-cry laid upon him. He held his own single-hooved horses away from the turmoil, binding the reins taut to the chariot rim, but rushed upon the fair-maned horses of Aeneas, and drave them forth from the Trojans into the host of the well-greaved Achaeans, ' "5.325. and gave them to Deïpylus his dear comrade, whom he honoured above all the companions of his youth, because he was like-minded with himself; him he bade drive them to the hollow ships. Then did the warrior mount his own car and take the bright reins, and straightway drive his stout-hooved horses in eager quest of Tydeus' son. " "5.329. and gave them to Deïpylus his dear comrade, whom he honoured above all the companions of his youth, because he was like-minded with himself; him he bade drive them to the hollow ships. Then did the warrior mount his own car and take the bright reins, and straightway drive his stout-hooved horses in eager quest of Tydeus' son. " '5.330. He the while had gone in pursuit of Cypris with his pitiless bronze, discerning that she was a weakling goddess, and not one of those that lord it in the battle of warriors,—no Athene she, nor Enyo, sacker of cities. But when he had come upon her as he pursued her through the great throng, 5.335. then the son of great-souled Tydeus thrust with his sharp spear and leapt upon her, and wounded the surface of her delicate hand, and forthwith through the ambrosial raiment that the Graces themselves had wrought for her the spear pierced the flesh upon the wrist above the palm and forth flowed the immortal blood of the goddess, 5.340. the ichor, such as floweth in the blessed gods; for they eat not bread neither drink flaming wine, wherefore they are bloodless, and are called immortals. She then with a loud cry let fall her son, and Phoebus Apollo took him in his arms 5.345. and saved him in a dark cloud, lest any of the Danaans with swift horses might hurl a spear of bronze into his breast and take away his life. But over her shouted aloud Diomedes good at the war-cry:Keep thee away, daughter of Zeus, from war and fighting. Sufficeth it not that thou beguilest weakling women?
5.351. But if into battle thou wilt enter, verily methinks thou shalt shudder at the name thereof, if thou hearest it even from afar. So spake he, and she departed frantic, and was sore distressed; and wind-footed Iris took her and led her forth from out the throng, racked with pain, and her fair flesh was darkened. 5.354. But if into battle thou wilt enter, verily methinks thou shalt shudder at the name thereof, if thou hearest it even from afar. So spake he, and she departed frantic, and was sore distressed; and wind-footed Iris took her and led her forth from out the throng, racked with pain, and her fair flesh was darkened. ' "5.355. Anon she found furious Ares abiding on the left of the battle, and upon a cloud was his spear leaning, and at hand were his swift horses twain. Then she fell upon her knees and with instant prayer begged for her dear brother's horses with frontlets of gold:Dear brother, save me, and give me thy horses, " "5.360. that I may get me to Olympus, where is the abode of the immortals. For sorely am I pained with a wound which a mortal man dealt me, Tydeus' son, that would now fight even with father Zeus. " "5.364. that I may get me to Olympus, where is the abode of the immortals. For sorely am I pained with a wound which a mortal man dealt me, Tydeus' son, that would now fight even with father Zeus. So spake she, and Ares gave her his horses with frontlets of gold; and she mounted upon the car, her heart distraught, " '5.365. and beside her mounted Iris and took the reins in her hand. She touched the horses with the lash to start them, and nothing loath the pair sped onward. Straightway then they came to the abode of the gods, to steep Olympus and there wind-footed, swift Iris stayed the horses and loosed them from the car, and cast before them food ambrosial; 5.370. but fair Aphrodite flung herself upon the knees of her mother Dione. She clasped her daughter in her arms, and stroked her with her hand and spake to her, saying:Who now of the sons of heaven, dear child, hath entreated thee thus wantonly, as though thou wert working some evil before the face of all? 5.374. but fair Aphrodite flung herself upon the knees of her mother Dione. She clasped her daughter in her arms, and stroked her with her hand and spake to her, saying:Who now of the sons of heaven, dear child, hath entreated thee thus wantonly, as though thou wert working some evil before the face of all?' "5.375. To her then made answer laughter-loving Aphrodite:Tydeus' son, Diomedes high of heart, wounded me, for that I was bearing forth from out the war my dear son Aeneas, who is in my eyes far the dearest of all men. For no longer is the dread battle one between Trojans and Achaeans; " "5.379. To her then made answer laughter-loving Aphrodite:Tydeus' son, Diomedes high of heart, wounded me, for that I was bearing forth from out the war my dear son Aeneas, who is in my eyes far the dearest of all men. For no longer is the dread battle one between Trojans and Achaeans; " '5.380. nay, the Danaans now fight even with the immortals. To her then made answer Dione, the fair goddess:Be of good heart, my child, and endure for all thy suffering; for full many of us that have dwellings on Olympus have suffered at the hands of men, in bringing grievous woes one upon the other. 5.385. So suffered Ares, when Otus and mighty Ephialtes, the sons of Aloeus, bound him in cruel bonds, and in a brazen jar he lay bound for thirteen months; and then would Ares, insatiate of war, have perished, had not the stepmother of the sons of Aloeus, the beauteous Eëriboea, 5.390. brought tidings unto Hermes; and he stole forth Ares, that was now sore distressed, for his grievous bonds were overpowering him. So suffered Hera, when the mighty son of Amphitryon smote her on the right breast with a three-barbed arrow; then upon her too came pain that might in no wise be assuaged. 5.395. And so suffered monstrous Hades even as the rest a bitter arrow, when this same man, the son of Zeus that beareth the aegis, smote him in Pylos amid the dead, and gave him over to pains. But he went to the house of Zeus and to high Olympus with grief at heart, pierced through with pains; 5.400. for into his mighty shoulder had the shaft been driven, and distressed his soul. But Paeëon spread thereon simples that slay pain, and healed him; for verily he was in no wise of mortal mould. Rash man, worker of violence, that recked not of his evil deeds, seeing that with his arrows he vexed the gods that hold Olympus. 5.404. for into his mighty shoulder had the shaft been driven, and distressed his soul. But Paeëon spread thereon simples that slay pain, and healed him; for verily he was in no wise of mortal mould. Rash man, worker of violence, that recked not of his evil deeds, seeing that with his arrows he vexed the gods that hold Olympus. ' "5.405. And upon thee has the goddess, flashing-eyed Athene, set this man—fool that he is; for the heart of Tydeus' son knoweth not this, that verily he endureth not for long who fighteth with the immortals, nor do his children prattle about his knees when he is come back from war and the dread conflict. " "5.410. Wherefore now let Tydeus' son, for all he is so mighty, beware lest one better than thou fight against him, lest in sooth Aegialeia, the daughter of Adrastus, passing wise, wake from sleep with her long lamentings all her household, as she wails for her wedded husband, the best man of the Achaeans, even she, " "5.414. Wherefore now let Tydeus' son, for all he is so mighty, beware lest one better than thou fight against him, lest in sooth Aegialeia, the daughter of Adrastus, passing wise, wake from sleep with her long lamentings all her household, as she wails for her wedded husband, the best man of the Achaeans, even she, " '5.415. /the stately wife of horse-taming Diomedes. 5.419. the stately wife of horse-taming Diomedes. She spake, and with both her hands wiped the ichor from the arm; the arm was restored, and the grievous pains assuaged. But Athene and Hera, as they looked upon her, sought to anger Zeus, son of Cronos, with mocking words. 5.420. And among them the goddess flashing-eyed Athene was first to speak:Father Zeus, wilt thou anywise be wroth with me for the word that I shall say? of a surety now Cypris has been urging some one of the women of Achaea to follow after the Trojans, whom now she so wondrously loveth; and while stroking such a one of the fair-robed women of Achaea, 5.425. he hath scratched upon her golden brooch her delicate hand. So spake she, but the father of men and gods smiled, and calling to him golden Aphrodite, said:Not unto thee, my child, are given works of war; nay, follow thou after the lovely works of marriage, 5.430. and all these things shall be the business of swift Ares and Athene. On this wise spake they one to the other; but Diomedes, good at the war-cry, leapt upon Aeneas, though well he knew that Apollo himself held forth his arms above him; yet had he no awe even of the great god, but was still eager 5.435. to slay Aeneas and strip from him his glorious armour. Thrice then he leapt upon him, furiously fain to slay him, and thrice did Apollo beat back his shining shield. But when for the fourth time he rushed upon him like a god, then with a terrible cry spake to him Apollo that worketh afar: 5.440. Bethink thee, son of Tydeus, and give place, neither be thou minded to be like of spirit with the gods; seeing in no wise of like sort is the race of immortal gods and that of men who walk upon the earth. So spake he, and the son of Tydeus gave ground a scant space backward, avoiding the wrath of Apollo that smiteth afar. 5.442. Bethink thee, son of Tydeus, and give place, neither be thou minded to be like of spirit with the gods; seeing in no wise of like sort is the race of immortal gods and that of men who walk upon the earth. So spake he, and the son of Tydeus gave ground a scant space backward, avoiding the wrath of Apollo that smiteth afar. ' "
5.451. in the likeness of Aeneas' self and in armour like to his; and over the wraith the Trojans and goodly Achaeans smote the bull's-hide bucklers about one another's breasts, the round shields and fluttering targets. Then unto furious Ares spake Phoebus Apollo: " "
5.732. thereof she bound the fair golden yoke, and cast thereon the fair golden breast-straps; and Hera led beneath the yoke the swift-footed horses, and was eager for strife and the war-cry.But Athene, daughter of Zeus that beareth the aegis, let fall upon her father's floor her soft robe, " '
5.784. And when they were come where the most and the bravest stood close thronging about mighty Diomedes, tamer of horses, in semblance like ravening lions or wild boars, whose is no weakling strength, there the goddess, white-armed Hera,
5.832. and smite him in close fight, neither have thou awe of furious Ares that raveth here a full-wrought bane, a renegade, that but now spake with me and Hera, and made as though he would fight against the Trojans but give aid to the Argives; yet now he consorteth with the Trojans and hath forgotten these.
5.846. put on the cap of Hades, to the end that mighty Ares should not see her.Now when Ares, the bane of mortals, was ware of goodly Diomedes, he let be huge Periphas to lie where he was, even where at the first he had slain him and taken away his life but made straight for Diomedes, tamer of horses. 5.849. put on the cap of Hades, to the end that mighty Ares should not see her.Now when Ares, the bane of mortals, was ware of goodly Diomedes, he let be huge Periphas to lie where he was, even where at the first he had slain him and taken away his life but made straight for Diomedes, tamer of horses. ' "5.850. And when they were now come near as they advanced one against the other, Ares first let drive over the yoke and the reins of the horses with his spear of bronze, eager to take away the other's life; but the spear the goddess, flashing-eyed Athene, caught in her hand and thrust above the car to fly its way in vain. " "5.854. And when they were now come near as they advanced one against the other, Ares first let drive over the yoke and the reins of the horses with his spear of bronze, eager to take away the other's life; but the spear the goddess, flashing-eyed Athene, caught in her hand and thrust above the car to fly its way in vain. " '5.855. Next Diomedes, good at the war-cry, drave at Ares with his spear of bronze, and Pallas Athene sped it mightily against his nethermost belly, where he was girded with his taslets. There did he thrust and smite him, rending the fair flesh, and forth he drew the spear again. Then brazen Ares bellowed 5.860. loud as nine thousand warriors or ten thousand cry in battle, when they join in the strife of the War-god; and thereat trembling came upon Achaeans alike and Trojans, and fear gat hold of them; so mightily bellowed Ares insatiate of war.
5.881. but rather settest her on, for that this pestilent maiden is thine own child. Now hath she set on the son of Tydeus, Diomedes high of heart, to vent his rage upon immortal gods. Cypris first he wounded with a thrust in close fight upon the hand at the wrist, and thereafter rushed upon mine own self as he had been a god.
5.892. Most hateful to me art thou of all gods that hold Olympus, for ever is strife dear to thee and wars and fightings. Thou hast the unbearable, unyielding spirit of thy mother, even of Hera; her can I scarce control by my words. Wherefore it is by her promptings, meseems, that thou sufferest thus.
5.902. and Paeëon spread thereon simples that slay pain, and healed him; for verily he was in no wise of mortal mould. Even as the juice of the fig speedily maketh to grow thick the white milk that is liquid, but is quickly curdled as a man stirreth it, even so swiftly healed he furious Ares.
5.906. And Hebe bathed him, and clad him in beautiful raiment, and he sate him down by the side of Zeus, son of Cronos, exulting in his glory.Then back to the palace of great Zeus fared Argive Hera and Alalcomenean Athene, when they had made Ares, the bane of mortals, to cease from his man-slaying.
6.130. Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. 6.134. Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. ' "6.135. But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; " "6.139. But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; " '6.140. and he lived not for long, seeing that he was hated of all the immortal gods. So would not I be minded to fight against the blessed gods. But if thou art of men, who eat the fruit of the field, draw nigh, that thou mayest the sooner enter the toils of destruction. Then spake to him the glorious son of Hippolochus:
9.390. and in handiwork were the peer of flashing-eyed Athene: not even so will I wed her; let him choose another of the Achaeans that is of like station with himself and more kingly than I. For if the gods preserve me, and I reach my home, Peleus methinks will thereafter of himself seek me a wife.
9.413. For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land,
14.153. even so mighty a shout did the lord, the Shaker of Earth, send forth from his breast. and in the heart of each man of the Achaeans he put great strength, to war and fight unceasingly. 14.154. even so mighty a shout did the lord, the Shaker of Earth, send forth from his breast. and in the heart of each man of the Achaeans he put great strength, to war and fight unceasingly. Now Hera of the golden throne, standing on a peak of Olympus, therefrom had sight of him, and forthwith knew him ' "14.155. as he went busily about in the battle where men win glory, her own brother and her lord's withal; and she was glad at heart. And Zeus she marked seated on the topmost peak of many-fountained Ida, and hateful was he to her heart. Then she took thought, the ox-eyed, queenly Hera, " "14.159. as he went busily about in the battle where men win glory, her own brother and her lord's withal; and she was glad at heart. And Zeus she marked seated on the topmost peak of many-fountained Ida, and hateful was he to her heart. Then she took thought, the ox-eyed, queenly Hera, " '14.160. how she might beguile the mind of Zeus that beareth the aegis. And this plan seemed to her mind the best—to go to Ida, when she had beauteously adorned her person, if so be he might desire to lie by her side and embrace her body in love, and she might shed a warm and gentle sleep 14.165. upon his eyelids and his cunning mind. So she went her way to her chamber, that her dear son Hephaestus had fashioned for her, and had fitted strong doors to the door-posts with a secret bolt, that no other god might open. Therein she entered, and closed the bright doors. 14.170. With ambrosia first did she cleanse from her lovely body every stain, and anointed her richly with oil, ambrosial, soft, and of rich fragrance; were this but shaken in the palace of Zeus with threshold of bronze, even so would the savour thereof reach unto earth and heaven. 14.175. Therewith she annointed her lovely body, and she combed her hair, and with her hands pIaited the bright tresses, fair and ambrosial, that streamed from her immortal head. Then she clothed her about in a robe ambrosial, which Athene had wrought for her with cunning skill, and had set thereon broideries full many; 14.180. and she pinned it upon her breast with brooches of gold, and she girt about her a girdle set with an hundred tassels, and in her pierced ears she put ear-rings with three clustering drops; and abundant grace shone therefrom. And with a veil over all did the bright goddess 14.185. veil herself, a fair veil, all glistering, and white was it as the sun; and beneath her shining feet she bound her fair sandals. But when she had decked her body with all adornment, she went forth from her chamber, and calling to her Aphrodite, apart from the other gods, she spake to her, saying: 14.190. Wilt thou now hearken to me, dear child, in what I shall say? or wilt thou refuse me, being angered at heart for that I give aid to the Danaans and thou to the Trojans? 14.194. Wilt thou now hearken to me, dear child, in what I shall say? or wilt thou refuse me, being angered at heart for that I give aid to the Danaans and thou to the Trojans? Then made answer to her Aphrodite, daughter of Zeus:Hera, queenly goddess, daughter of great Cronos, 14.195. peak what is in thy mind; my heart bids me fulfill it, if fulfill it I can, and it is a thing that hath fulfillment. Then with crafty thought spake to her queenly Hera:Give me now love and desire, wherewith thou art wont to subdue all immortals and mortal men. 14.200. For I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed and cherished me in their halls, when they had taken me from Rhea, what time Zeus, whose voice is borne afar, thrust Cronos down to dwell beneath earth and the unresting sea. 14.204. For I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed and cherished me in their halls, when they had taken me from Rhea, what time Zeus, whose voice is borne afar, thrust Cronos down to dwell beneath earth and the unresting sea. ' "14.205. Them am I faring to visit, and will loose for them their endless strife, since now for a long time's space they hold aloof one from the other from the marriage-bed and from love, for that wrath hath come upon their hearts. If by words I might but persuade the hearts of these twain, and bring them back to be joined together in love, " "14.209. Them am I faring to visit, and will loose for them their endless strife, since now for a long time's space they hold aloof one from the other from the marriage-bed and from love, for that wrath hath come upon their hearts. If by words I might but persuade the hearts of these twain, and bring them back to be joined together in love, " '14.210. ever should I be called dear by them and worthy of reverence. To her again spake in answer laughter-loving Aphrodite:It may not be that I should say thee nay, nor were it seemly; for thou sleepest in the arms of mightiest Zeus. She spake, and loosed from her bosom the broidered zone, 14.215. curiously-wrought, wherein are fashioned all manner of allurements; therein is love, therein desire, therein dalliance—beguilement that steals the wits even of the wise. This she laid in her hands, and spake, and addressed her:Take now and lay in thy bosom this zone, 14.220. curiously-wrought, wherein all things are fashioned; I tell thee thou shalt not return with that unaccomplished, whatsoever in thy heart thou desirest. So spake she, and ox-eyed, queenly Hera smiled, and smiling laid the zone in her bosom.She then went to her house, the daughter of Zeus, Aphrodite, 14.225. but Hera darted down and left the peak of Olympus; on Pieria she stepped and lovely Emathia, and sped over the snowy mountains of the Thracian horsemen, even over their topmost peaks, nor grazed she the ground with her feet; and from Athos she stepped upon the billowy sea, 14.230. and so came to Lemnos, the city of godlike Thoas. There she met Sleep, the brother of Death; and she clasped him by the hand, and spake and addressed him:Sleep, lord of all gods and of all men, if ever thou didst hearken to word of mine, so do thou even now obey, 14.235. and I will owe thee thanks all my days. Lull me to sleep the bright eyes of Zeus beneath his brows, so soon as I shall have lain me by his side in love. And gifts will I give thee, a fair throne, ever imperishable, wrought of gold, that Hephaestus, mine own son, 14.240. the god of the two strong arms, shall fashion thee with skill, and beneath it shall he set a foot-stool for the feet, whereon thou mayest rest thy shining feet when thou quaffest thy wine. 14.244. the god of the two strong arms, shall fashion thee with skill, and beneath it shall he set a foot-stool for the feet, whereon thou mayest rest thy shining feet when thou quaffest thy wine. Then sweet Sleep made answer to her, saying:Hera, queenly goddess, daughter of great Cronos, another of the gods, that are for ever, might I lightly lull to sleep, aye, were it even the streams of the river 14.245. Oceanus, from whom they all are sprung; but to Zeus, son of Cronos, will I not draw nigh, neither lull him to slumber, unless of himself he bid me. For ere now in another matter did a behest of thine teach me a lesson, 14.250. on the day when the glorious son of Zeus, high of heart, sailed forth from Ilios, when he had laid waste the city of the Trojans. I, verily, beguiled the mind of Zeus, that beareth the aegis, being shed in sweetness round about him, and thou didst devise evil in thy heart against his son, when thou hadst roused the blasts of cruel winds over the face of the deep, and thereafter didst bear him away unto well-peopled Cos, far from all his kinsfolk. But Zeus, when he awakened, was wroth, and flung the gods hither and thither about his palace, and me above all he sought, and would have hurled me from heaven into the deep to be no more seen, had Night not saved me—Night that bends to her sway both gods and men.
14.260. To her I came in my flight, and besought her, and Zeus refrained him, albeit he was wroth, for he had awe lest he do aught displeasing to swift Night. And now again thou biddest me fulfill this other task, that may nowise be done. To him then spake again ox-eyed, queenly Hera:Sleep, wherefore ponderest thou of these things in thine heart? 14.265. Deemest thou that Zeus, whose voice is borne afar, will aid the Trojans, even as he waxed wroth for the sake of Heracles, his own son? Nay, come, I will give thee one of the youthful Graces to wed to be called thy wife, even Pasithea, for whom thou ever longest all thy days. 14.269. Deemest thou that Zeus, whose voice is borne afar, will aid the Trojans, even as he waxed wroth for the sake of Heracles, his own son? Nay, come, I will give thee one of the youthful Graces to wed to be called thy wife, even Pasithea, for whom thou ever longest all thy days. 14.270. So spake she, and Sleep waxed glad, and made answer saying:Come now, swear to me by the inviolable water of Styx, and with one hand lay thou hold of the bounteous earth, and with the other of the shimmering sea, that one and all they may be witnesses betwixt us twain, even the gods that are below with Cronos, 14.275. that verily thou wilt give me one of the youthful Graces, even Pasithea, that myself I long for all my days. So spake he, and the goddess, white-armed Hera, failed not to hearken, but sware as he bade, and invoked by name all the gods below Tartarus, that are called Titans. 14.280. But when she had sworn and made an end of the oath, the twain left the cities of Lemnos and Imbros, and clothed about in mist went forth, speeding swiftly on their way. To many-fountained Ida they came, the mother of wild creatures, even to Lectum, where first they left the sea; and the twain fared on over the dry land, 14.285. and the topmost forest quivered beneath their feet. There Sleep did halt, or ever the eyes of Zeus beheld him, and mounted up on a fir-tree exceeding tall, the highest that then grew in Ida; and it reached up through the mists into heaven. Thereon he perched, thick-hidden by the branches of the fir, 14.290. in the likeness of a clear-voiced mountain bird, that the gods call Chalcis, and men Cymindis.But Hera swiftly drew nigh to topmost Gargarus, the peak of lofty Ida, and Zeus, the cloud-gatherer, beheld her. And when he beheld her, then love encompassed his wise heart about, 14.295. even as when at the first they had gone to the couch and had dalliance together in love, their dear parents knowing naught thereof. And he stood before her, and spake, and addressed her:Hera, with what desire art thou thus come hither down from Olympus? Lo, thy horses are not at hand, neither thy chariot, whereon thou mightest mount. 14.300. Then with crafty mind the queenly Hera spake unto him:I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed me and cherished me in their halls. Them am I faring to visit, and will loose for them their endless strife, 14.304. Then with crafty mind the queenly Hera spake unto him:I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed me and cherished me in their halls. Them am I faring to visit, and will loose for them their endless strife, ' "14.305. ince now for long time's apace they hold aloof one from the other from the marriage-bed and from love, for that wrath hath fallen upon their hearts. And my horses stand at the foot of many-fountained Ida, my horses that shall bear me both over the solid land and the waters of the sea. But now it is because of thee that I am come hither down from Olympus, " "14.309. ince now for long time's apace they hold aloof one from the other from the marriage-bed and from love, for that wrath hath fallen upon their hearts. And my horses stand at the foot of many-fountained Ida, my horses that shall bear me both over the solid land and the waters of the sea. But now it is because of thee that I am come hither down from Olympus, " '14.310. lest haply thou mightest wax wroth with me hereafter, if without a word I depart to the house of deep-flowing Oceanus. 14.314. lest haply thou mightest wax wroth with me hereafter, if without a word I depart to the house of deep-flowing Oceanus. Then in answer spake to her Zeus, the cloud-gatherer.Hera, thither mayest thou go even hereafter. But for us twain, come, let us take our joy couched together in love; 14.315. for never yet did desire for goddess or mortal woman so shed itself about me and overmaster the heart within my breast—nay, not when I was seized with love of the wife of Ixion, who bare Peirithous, the peer of the gods in counsel; nor of Danaë of the fair ankles, daughter of Acrisius, 14.320. who bare Perseus, pre-eminent above all warriors; nor of the daughter of far-famed Phoenix, that bare me Minos and godlike Rhadamanthys; nor of Semele, nor of Alcmene in Thebes, and she brought forth Heracles, her son stout of heart, 14.325. and Semele bare Dionysus, the joy of mortals; nor of Demeter, the fair-tressed queen; nor of glorious Leto; nay, nor yet of thine own self, as now I love thee, and sweet desire layeth hold of me. Then with crafty mind the queenly Hera spake unto him: 14.330. Most dread son of Cronos, what a word hast thou said. If now thou art fain to be couched in love on the peaks of Ida, where all is plain to view, what and if some one of the gods that are for ever should behold us twain as we sleep, and should go and tell it to all the gods? 14.334. Most dread son of Cronos, what a word hast thou said. If now thou art fain to be couched in love on the peaks of Ida, where all is plain to view, what and if some one of the gods that are for ever should behold us twain as we sleep, and should go and tell it to all the gods? ' "14.335. Then verily could not I arise from the couch and go again to thy house; that were a shameful thing. But if thou wilt, and it is thy heart's good pleasure, thou hast a chamber, that thy dear son Hephaestus fashioned for thee, and fitted strong doors upon the door-posts. " "14.339. Then verily could not I arise from the couch and go again to thy house; that were a shameful thing. But if thou wilt, and it is thy heart's good pleasure, thou hast a chamber, that thy dear son Hephaestus fashioned for thee, and fitted strong doors upon the door-posts. " '14.340. Thither let us go and lay us down, since the couch is thy desire. Then in answer to her spake Zeus, the cloud-gatherer:Hera, fear thou not that any god or man shall behold the thing, with such a cloud shall I enfold thee withal, a cloud of gold. Therethrough might not even Helios discern us twain, 14.345. albeit his sight is the keenest of all for beholding. Therewith the son of Cronos clasped his wife in his arms, and beneath them the divine earth made fresh-sprung grass to grow, and dewy lotus, and crocus, and hyacinth, thick and soft, that upbare them from the ground. 14.350. Therein lay the twain, and were clothed about with a cloud, fair and golden, wherefrom fell drops of glistering dew. 14.354. Therein lay the twain, and were clothed about with a cloud, fair and golden, wherefrom fell drops of glistering dew. Thus in quiet slept the Father on topmost Gargarus, by sleep and love overmastered, and clasped in his arms his wife. But sweet Sleep set out to run to the ships of the Argives 14.355. to bear word to the Enfolder and Shaker of Earth. And he came up to him, and spake winged words, saying:With a ready heart now, Poseidon, do thou bear aid to the Danaans, and vouchsafe them glory, though it be for a little space, while yet Zeus sleepeth; for over him have I shed soft slumber, 14.360. and Hera hath beguiled him to couch with her in love. So spake he and departed to the glorious tribes of men, but Poseidon he set on yet more to bear aid to the Danaans. Forthwith then he leapt forth amid the foremost, and cried aloud:Argives, are we again in good sooth to yield victory to Hector,
15.251. on the breast with a stone, and made me cease from my furious might? Aye, and I deemed that on this day I should behold the dead and the house of Hades, when I had gasped forth my life.
16.178. Him did fair Polydora, daughter of Peleus, bear to tireless Spercheius, a woman couched with a god, but in name she bare him to Borus, son of Perieres, who openly wedded her, when he had given gifts of wooing past counting. And of the next company warlike Eudorus was captain, 16.180. the son of a girl unwed, and him did Polymele, fair in the dance, daughter of Phylas, bear. of her the strong Argeiphontes became enamoured, when his eyes had sight of her amid the singing maidens, in the dancing-floor of Artemis, huntress of the golden arrows and the echoing chase. Forthwith then he went up into her upper chamber, and lay with her secretly, 16.185. even Hermes the helper, and she gave him a goodly son, Eudorus, pre-eminent in speed of foot and as a warrior. But when at length Eileithyia, goddess of child-birth, had brought him to the light, and he saw the rays of the sun, then her did the stalwart and mighty Echecles, son of Actor,
16.707. But when for the fourth time he rushed on like a god, then with a terrible cry Apollo spake to him winged words:Give back, Zeus-born Patroclus. It is not fated, I tell thee, that by thy spear the city of the lordly Trojans shall be laid waste, nay, nor by that of Achilles, who is better far than thou.
18.117. even on Hector; for my fate, I will accept it whenso Zeus willeth to bring it to pass, and the other immortal gods. For not even the mighty Heracles escaped death, albeit he was most dear to Zeus, son of Cronos, the king, but fate overcame him, and the dread wrath of Hera.
18.122. So also shall I, if a like fate hath been fashioned for me, lie low when I am dead. But now let me win glorious renown, and set many a one among the deep-bosomed Trojan or Dardanian dames to wipe with both hands the tears from her tender cheeks, and ceaseless moaning;
18.168. And now would he have dragged away the body, and have won glory unspeakable, had not wind-footed, swift Iris speeding from Olympus with a message that he array him for battle, come to the son of Peleus, all unknown of Zeus and the other gods, for Hera sent her forth. And she drew nigh, and spake to him winged words:
18.184. Thine were the shame, if anywise he come, a corpse despitefully entreated. Then swift-footed goodly Achilles answered her:Goddess Iris, who of the gods sent thee a messenger to me? And to him again spake wind-footed, swift Iris:Hera sent me forth, the glorious wife of Zeus;
18.432. that hath endured so many grievous woes in her heart as are the sorrows that Zeus, son of Cronos, hath given me beyond all others? of all the daughters of the sea he subdued me alone to a mortal, even to Peleus, son of Aeacus, and I endured the bed of a mortal albeit sore against my will. And lo, he lieth
18.535. And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought;
20.104. till it have pierced through the flesh of man. Howbeit were a god to stretch with even hand the issue of war, then not lightly should he vanquish me, nay, not though he vaunt him to be wholly wrought of bronze. Then in answer to him spake the prince Apollo, son of Zeus:Nay, warrior, come, pray thou also 20.105. to the gods that are for ever; for of thee too men say that thou wast born of Aphrodite, daughter of Zeus, while he is sprung from a lesser goddess. For thy mother is daughter of Zeus, and his of the old man of the sea. Nay, bear thou straight against him thy stubborn bronze, nor let him anywise turn thee back with words of contempt and with threatenings. 20.109. to the gods that are for ever; for of thee too men say that thou wast born of Aphrodite, daughter of Zeus, while he is sprung from a lesser goddess. For thy mother is daughter of Zeus, and his of the old man of the sea. Nay, bear thou straight against him thy stubborn bronze, nor let him anywise turn thee back with words of contempt and with threatenings. ' "
20.321. and came to the place where Aeneas was and glorious Achilles. Forthwith then he shed a mist over the eyes of Achilles, Peleus' son, and the ashen spear, well-shod with bronze, he drew forth from the shield of the great-hearted Aeneas and set it before the feet of Achilles, " "20.324. and came to the place where Aeneas was and glorious Achilles. Forthwith then he shed a mist over the eyes of Achilles, Peleus' son, and the ashen spear, well-shod with bronze, he drew forth from the shield of the great-hearted Aeneas and set it before the feet of Achilles, " '20.325. but Aeneas he lifted up and swung him on high from off the ground. Over many ranks of warriors and amny of chariots sprang Aeneas, soaring from the hand of the god, and came to the uttermost verge of the furious battle, where the Caucones were arraying them for the fight. Then close to his side came Poseidon, the Shaker of Earth,
21.195. nor the great might of deep-flowing Ocean, from whom all rivers flow and every sea, and all the springs and deep wells; howbeit even he hath fear of the lightning of great Zeus, and his dread thunder, whenso it crasheth from heaven.
21.284. then had a brave man been the slayer, and a brave man had he slain. But now by a miserable death was it appointed me to be cut off, pent in the great river, like a swine-herd boy whom a torrent sweepeth away as he maketh essay to cross it in winter. So spake he, and forthwith Poseidon and Pallas Athene 21.285. drew nigh and stood by his side, being likened in form to mortal men, and they clasped his hand in theirs and pledged him in words. And among them Poseidon, the Shaker of Earth, was first to speak:Son of Peleus, tremble not thou overmuch, neither be anywise afraid, such helpers twain are we from the gods— 21.290. and Zeus approveth thereof —even I and Pallas Athene. Therefore is it not thy doom to be vanquished by a river; nay, he shall soon give respite, and thou of thyself shalt know it. But we will give thee wise counsel, if so be thou wilt hearken. Make not thine hands to cease from evil battle 21.295. until within the famed walls of Ilios thou hast pent the Trojan host, whosoever escapeth. But for thyself, when thou hast bereft Hector of life, come thou back to the ships; lo, we grant thee to win glory.
23.306. to him for his profit — a wise man to one that himself had knowledge.Antilochus, for all thou art young, yet have Zeus and Poseidon loved thee and taught thee all manner of horsemanship; wherefore to teach thee is no great need, for thou knowest well how to wheel about the turning-post; yet are thy horses slowest in the race: therefore I deem there will be sorry work for thee. The horses of the others are swifter, but the men know not how to devise more cunning counsel than thine own self. Wherefore come, dear son, lay thou up in thy mind cunning of every sort, to the end that the prizes escape thee not.
23.315. By cunning, thou knowest, is a woodman far better than by might; by cunning too doth a helmsman on the wine-dark deep guide aright a swift ship that is buffeted by winds; and by cunning doth charioteer prove better than charioteer. 23.319. By cunning, thou knowest, is a woodman far better than by might; by cunning too doth a helmsman on the wine-dark deep guide aright a swift ship that is buffeted by winds; and by cunning doth charioteer prove better than charioteer. Another man, trusting in his horses and car, 23.320. heedlessly wheeleth wide to this side and that, and his horses roam over the course, neither keepeth he them in hand; whereas he that hath crafty mind, albeit he drive worse horses, keepeth his eye ever on the turning-post and wheeleth close thereby, neither is unmindful how at the first to force his horses with the oxhide reins, 23.324. heedlessly wheeleth wide to this side and that, and his horses roam over the course, neither keepeth he them in hand; whereas he that hath crafty mind, albeit he drive worse horses, keepeth his eye ever on the turning-post and wheeleth close thereby, neither is unmindful how at the first to force his horses with the oxhide reins, ' "23.325. but keepeth them ever in hand, and watcheth the man that leadeth him in the race. Now will I tell thee a manifest sign that will not escape thee. There standeth, as it were a fathom's height above the ground, a dry stump, whether of oak or of pine, which rotteth not in the rain, and two white stones on either side " "23.329. but keepeth them ever in hand, and watcheth the man that leadeth him in the race. Now will I tell thee a manifest sign that will not escape thee. There standeth, as it were a fathom's height above the ground, a dry stump, whether of oak or of pine, which rotteth not in the rain, and two white stones on either side " '23.330. thereof are firmly set against it at the joinings of the course, and about it is smooth ground for driving. Haply it is a monnment of some man long ago dead, or haply was made the turning-post of a race in days of men of old; and now hath switft-footed goodly Achilles appointed it his turningpost. Pressing hard thereon do thou drive close thy chariot and horses, and thyself lean in thy well-plaited 23.335. car a little to the left of the pair, and to the off horse do thou give the goad, calling to him with a shout, and give him rein from thy hand. But to the post let the near horse draw close, that the nave of the well-wrought wheel seem to graze the surface thereof— 23.340. but be thou ware of touching the stone, lest haply thou wound thy horses and wreck thy car; so should there be joy for the rest, but reproach it for thyself. Nay, dear son, be thou wise and on thy guard; for if at the turning-post thou shalt drive past the rest in thy course, 23.345. there is no man that shall catch thee by a burst of speed, neither pass thee by, nay, not though in pursuit he were driving goodly Arion, the swift horse of Adrastus, that was of heavenly stock, or those of Laomedon, the goodly breed of this land. So saying Nestor, son of Neleus, sate him down again in his place,
24.28. And the thing was pleasing unto all the rest, yet not unto Hera or Poseidon or the flashing-eyed maiden, but they continued even as when at the first sacred Ilios became hateful in their eyes and Priam and his folk, by reason of the sin of Alexander, for that he put reproach upon those goddesses when they came to his steading, 24.30. and gave precedence to her who furthered his fatal lustfulness. But when at length the twelfth morn thereafter was come, then among the immortals spake Phoebus Apollo:Cruel are ye, O ye gods, and workers of bane. Hath Hector then never burned for you thighs of bulls and goats without blemish? ' "
24.134. neither of the couch? Good were it for thee even to have dalliance in a woman's embrace. For, I tell thee, thou shalt not thyself be long in life, but even now doth death stand hard by thee and mighty fate. But hearken thou forthwith unto me, for I am a messenger unto thee from Zeus. He declareth that that the gods are angered with thee, " '24.135. and that himself above all immortals is filled with wrath, for that in the fury of thine heart thou holdest Hector at the beaked ships, and gavest him not back. Nay come, give him up, and take ransom for the dead. Then in answer to her spake Achilles, swift of foot:So let it be; whoso bringeth ransom, let him bear away the dead,
24.424. neither hath anywhere pollution; and all the wounds are closed wherewith he was stricken, for many there were that drave the bronze into his flesh. In such wise do the blessed gods care for thy son, a corpse though he be, seeing he was dear unto their hearts. So spake he, and the old man waxed glad, and answered, saying:
24.527. For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot, ' '. None |
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7. Homeric Hymns, To Aphrodite, 5, 7-13, 16-17, 21-32, 45-168, 173-180, 182-290 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Acropolis, Athens, votive plaque of Aphrodite with Eros and Himeros • Aegean islands, Aphrodite associated with • Aphrodite • Aphrodite, • Aphrodite, Aegean islands, associated with • Aphrodite, Apollo and • Aphrodite, Ares and • Aphrodite, Artemis and • Aphrodite, Athena and • Aphrodite, Charites/Graces and • Aphrodite, Dione and • Aphrodite, Dionysus and • Aphrodite, Eukleia and • Aphrodite, Hephaestus and • Aphrodite, Hera and • Aphrodite, Hestia and • Aphrodite, Zeus and • Aphrodite, birth of • Aphrodite, birth scenes and stories • Aphrodite, doves sacred to • Aphrodite, garden, association with • Aphrodite, geese, association with • Aphrodite, images and iconography • Aphrodite, in Homer and Hesiod • Aphrodite, in Judgment of Paris scenes • Aphrodite, nude versus dressed • Aphrodite, origins and development • Aphrodite, sanctuaries and temples • Apollo, Aphrodite and • Ares, Aphrodite and • Artemis, Aphrodite and • Athena, Aphrodite and • Athens, Aphrodite/Urania in the Gardens, sanctuary of • Charites (Graces), Aphrodite and • Cronus, Aphrodite and • Cyclades, Aphrodite and • Cyprus, association of Aphrodite with • Dionysus, Aphrodite and • Hephaestus, Aphrodite and • Hera, Aphrodite and • Hesiod, on Aphrodite • Hestia, Aphrodite and • Homer, on Aphrodite • Homeric Hymn to Aphrodite • Homeric hymn to Aphrodite, • Lay of Ares and Aphrodite • Naxos, amphora with Aphrodite and Ares from • Nilsson, Martin, on Aphrodite • Paris (from Iliad), Aphrodite and • Urania (precursor of/epithet for Aphrodite) • Zeus, Aphrodite and • birth scenes and stories, Aphrodite • doves, sacred to Aphrodite/Dione • geese, association of Aphrodite with • sanctuaries and temples, of Aphrodite • vegetation deities, Aphrodite and • votives, plaque of Aphrodite with Eros and Himeros, Acropolis, Athens • weddings and marriages, Ares and Aphrodite
Found in books: Bowie (2021) 540, 728; Bremmer (2008) 26; Farrell (2021) 103, 104, 171; Goldhill (2022) 33; Hubbard (2014) 219; Konig (2022) 21, 22; Lipka (2021) 55, 56, 57, 58, 64; Lyons (1997) 77, 82, 83, 84; Miller and Clay (2019) 72; Nissinen and Uro (2008) 148; Pirenne-Delforge and Pironti (2022) 84; Rutter and Sparkes (2012) 62; Simon (2021) 123, 197, 253, 254, 259, 261, 268; Tor (2017) 71, 94, 261; Waldner et al (2016) 20; de Jáuregui et al. (2011) 242
| 5. On earth and in the sea. They all hold dear
7. Three hearts she cannot bend nor yet beguile: 8. Grey-eyed Athene’s one – she’ll never smile 9. At Aphrodite’s deeds. Her care is war, 10. The work of Ares, conflict, blood and gore.' 11. She was the first to teach mortals to build 12. Bronze chariots of battle, and she filled 13. Soft maids with knowledge of the arts. Also,
16. Gold-shafted Artemis, in amorousness, 1
7. For she loves slaying beasts and archery,
21. For Aphrodite’s works (first progeny 22. of wily Cronus, and the last, was she 23. By aegis-bearing Zeus’s will) - a queen 24. of whom Poseidon and Phoebus had been 2
5. Wooers, whom she rejected stubbornly. 26. She swore a great oath, which would come to be 2
7. Fulfilled, by touching Father Zeus’s head. 28. She’d be a virgin evermore, she said. 29. For this she was given a great reward 30. And lodged inside the house of Zeus, the lord 31. of all and got the greatest share, and she 32. Is praised in all the shrines, the primary 4
5. Child whom with Rhea sly Cronus created. 46. With the chaste, modest goddess Zeus then mated, 4
7. The ever-wise one. Zeus, though, this godde 48. For a mortal man imbued with amorousness. 49. And she lay with him so that even she
50. Might soon know mortal love nor laughingly
51. Say gods to mortal women she had paired,
52. Creating mortal men, while men had shared,
53. Through her, goddesses’ beds. So she straightway
54. Then made Anchises love her who, that day,
5
5. In godlike shape, was tending herds around
56. Many-springed Ida’s steep hills. When she found
5
7. The man, she loved him passionately. She went
58. To Paphos where her altar, sweet with scent,
59. And precinct were. She entered there, and tight 60. She shut the doors, those doors that shone so bright. 61. The Graces bathed her with the oil that’s seen 62. Upon the deathless gods with heavenly sheen, 63. Fragrant and sweet. Her rich clothes they arrayed 64. Her in, then, swathed in gold, for Troy she made 6
5. With speed high in the air. And thus she came 66. To Ida (of the beasts she cannot tame 6
7. She is the mother). To the high retreat 68. She came, where, fawning, grey wolves came to meet 69. Her – grim-eyed lions and speedy leopards, too,
70. Hungry for deer and bears. All, two by two,
71. Mated among the shadowy haunts. But she
72. Came to the well-built leas. And there was he -
73. The hero Anchises, some way away
74. From others, in the homesteads. One could say
7
5. That he was godlike in his beauty. Though
76. The others urged their cattle all to go
7
7. With them to grassy pasturelands, yet he
78. Was playing on his lyre thrillingly
79. While strolling to and fro. And there she stood 80. Before him like a girl in maidenhood, 81. In height and mien, that she might quell his fright. 82. He saw her and he wondered at the sight – 83. Her height and mien, her shining clothes. For she 84. Had on a robe whose shining brilliancy 8
5. Capped fire, gorgeous, golden and enhanced 86. With many hues and, like a moon, it glanced 8
7. Over her delicate breasts, a wondrous sight, 88. And twisted brooches, earrings shining bright, 89. And lovely necklaces were set around 90. Her tender throat. Now Eros quickly found 91. Anchises, who said: “Lady queen, may bli 92. Be on you whether you are Artemi 93. Or golden Aphrodite or, maybe, 94. Noble Themis or bright-eyed Athene 9
5. Or Leto? Does a Grace, p’raps, come to me? 96. (They’re called immortal, seen in company 9
7. With gods). Or else a Nymph, who’s seen around 98. The pleasant woods, or one, perhaps, who’s found 99. Upon this lovely mountain way up high 100. Or in streams’ springs or grassy meadows? I 101. Will build a shrine to you, seen far away 102. Upon a peak, and on it I will lay 103. In every season some rich offering. 104. Be gracious, granting that all men may sing 10
5. of my prestige in Troy, my progeny 106. All strong forever after. As for me, 10
7. May I live long in wealth.” Then in reply 108. The child of Zeus addressed him and said: “I 109. Am no goddess, Anchises, most sublime 110. of earth-born ones. Why do you think that I’m 111. Immortal? No, a mortal gave me birth. 112. My father’s Otreus, very well known on earth, 113. If you have heard of him. He holds command 114. In well-walled Phrygia. I understand 11
5. Your language well. At home have I been bred 1
16. By a Trojan nurse who, in my mother’s stead, 11
7. Nurtured me from a child, and that is why 118. I know your tongue as well. However, I 119. Was seized by Hermes, who took me away 120. From Artemis’s dance. A great array 1
21. of marriageable maids were we as we 122. Frolicked together. A great company 123. Surrounded us. Thence Hermes snatched me, then 124. Guided me over many fields of men, 12
5. Much land that was not harrowed nor possessed, 126. Where beasts of prey roamed the dark vales. I guessed 12
7. I’d never touch the earth again. He said 128. I’d be the wedded partner of your bed 129. And birth great brood. Back to the gods he flew, 130. And here I am! I have great need of you. 131. So by your noble parents (for no-one 132. of wretched stock could create such a son) 133. And Zeus, I beg, take me to wife, who know 134. Nothing of love, a maiden pure, and show 13
5. Me to your parents and your brothers, who 136. Shall like me well. Then send a herald to 13
7. The swift-horsed Phrygians that immediately 138. My sorrowing folks shall know of this. You’ll see 139. From them much gold and woven stuff and more. 140. Take these as bride-price, then make ready for 141. A lovely wedding that for gods and men 142. Shall be immortalized. The goddess then 143. Put love into his heart. Then Anchises, 144. Thus stricken, said: ”If I can credit these 14
5. Words that you say, if you’re of mortals bred, 146. That Otreus fathered you – that’s what you said – 14
7. And Hermes brought you here that you might be 148. My wife forever, no-one shall stop me – 149. No god nor man – from having intercourse 1
50. With you right now, not even if perforce 1
51. Phoebus shot arrows from his silver bow 1
52. At me. I’d go into the land below 1
53. The earth most gladly once I’d broached your bed, 1
54. O godlike lady.” That is what he said. 1
5
5. He took her hand. She threw her glance aside, 1
56. Her lovely eyes cast down, and slowly hied 1
5
7. To the well-spread bed, which was already made 1
58. With delicate coverings. On it were laid 1
59. Bearskins and skins of roaring lions he
160. Had killed in that mountainous territory.
161. In bed, each twisted brooch and each earring
162. And necklace he removed – each shining thing –
163. And doffed her girdle and bright clothes and laid
164. Her on a golden-studded seat, then made
16
5. Love to her, man and goddess – destiny
166. And the gods’ will condoned it – although he
16
7. Did not know what he did. But at the hour
168. When oxen and tough sheep back from the flower- 1
73. She stood, and from her cheeks there radiated 1
74. Unearthly beauty one associated 1
7
5. With well-wreathed Cytherea. And then she 1
76. Roused him and said: “Why sleep so heavily? 1
7
7. Get up, Anchises! Tell me, is my guise 1
78. The same to you as when you first laid eye 1
79. Upon me?” He awoke immediately. 180. Seeing her neck and lovely eyes, was he
182. His comely face. His winged words appealing, 183. He said: “When first I looked on you, I knew 184. You were a goddess – you did not speak true. 18
5. By aegis-bearing Zeus, I beg, let me 186. Not live my life among humanity, 18
7. A palsied thing. Have pity. For a man 188. Who lies with goddesses no longer can 189. Be sound.” She answered him: “O leading light 190. of mortals, courage! You’ve no need of fright. 191. Nor I nor any god will cause you fear – 192. The gods love you. A son who shall be dear 193. To you shall over Troy hold sovereignty, 194. As shall his offspring in posterity. 19
5. His name shall be Aeneas, for the pain 196. of grief I felt inside because I’d lain 19
7. With a mortal. Yet the people of your race 198. Are the most godlike, being fair of face 199. And tall. Zeus seized golden-haired Ganymede 200. Thanks to his beauty, that he might indeed 201. Pour wine for all the gods and always be 202. Among them all – remarkable to see. 203. Honoured by all, he from the golden bowl 204. Drew the red nectar. Grief, though, filled the soul 20
5. of Tros, not knowing if a heaven-sent blow 206. Had snatched away his darling son, and so 20
7. He mourned day after day unceasingly. 208. In pity, Zeus gave him indemnity- 209. High-stepping horses such as carry men.
210. Hermes, the Argos-slaying leader, then,
211. At Zeus’s bidding, told him all – his son
212. Would live forever agelessly, atone
213. With all the gods. So, when he heard of thi
214. No longer did he mourn but, filled with bliss,
21
5. On his storm-footed horses joyfully 2
16. He rode away. Tithonus similarly
21
7. Was seized by golden-throned Eos – he, too,
218. Was of your race and godlike, just like you.
219. She begged dark-clouded Zeus to give consent 220. That he’d be deathless, too. Zeus granted this. 2
21. But thoughtless queenly Eos was amiss, 222. Not craving youth so that senility 223. Would never burden him and so, though he 224. Lived happily with Eos far away 22
5. On Ocean’s streams, at the first signs of grey 226. Upon his lovely head and noble chin, 22
7. She spurned his bed but cherished him within 228. Her house and gave him lovely clothes to wear, 229. Food and ambrosia. But when everywhere 230. He could not move, her best resolve for him 230. Old age oppressed him and his every limb 231. Was this – to place him in a room and close 232. The shining doors. An endless babbling rose 233. Out of his mouth; he had no strength at all 234. As once he had. I’d not have this befall 23
5. Yourself. But if you looked as now you do 236. Forevermore and everyone called you 23
7. My husband, I’d not grieve. But pitile 238. Old age will soon enshroud you – such distre 239. Will burden every mortal – wearying 240. And deadly, even by the gods a thing 241. of fear. You’ve caused great endless infamy 242. For me among the gods who formerly 243. Feared all my jibes and wiles with which I mated 244. The gods with mortal maids and subjugated 24
5. Them all. However, no more shall my word 246. Have force among the gods, since I’ve incurred 24
7. Much madness on myself, dire, full of dread. 248. My mind has gone astray! I’ve shared a bed 249. With a mortal! Underneath my girdle lie 2
50. A child! As soon as he has cast his eye 2
51. Upon the sun, the mountain Nymphs whose breast 2
52. Are deep, who dwell on those great sacred crests, 2
53. Shall rear him. They’re not of mortality 2
54. Nor immortality; extendedly 2
5
5. They live, eat heavenly food and lightly tread 2
56. The dance among the deathless ones and bed 2
5
7. With Hermes and Sileni, hid away 2
58. In pleasant caves, and on the very day 2
59. That they are born, up from the fruitful earth 260. Pines and high oaks also display their birth, 261. Trees so luxuriant, so very fair, 262. Called the gods’ sancta, high up in the air. 263. No mortal chops them down. When the Fates mark 264. Them out for death, they wither there, their bark 26
5. Shrivelling too, their twigs fall down. As one, 266. Both Nymph and tree leave the light of the sun. 26
7. They’ll rear my son. And at his puberty 268. The goddesses will show you him. Let me 269. Tell you what I propose – when he is near 2
70. His fifth year on this earth, I’ll bring him here 2
71. That you may gaze upon him and enjoy 2
72. The sight, for he will be a godlike boy. 2
73. Bring him to windy Ilium. If you 2
74. Are queried by some mortal as to who 2
7
5. Gave birth to him, then say, as I propose, 2
76. It was a flower-like Nymph, one Nymph of those 2
7
7. Who dwell upon that forest-covered crag. 2
78. Should you tell all, though, and foolishly brag 2
79. That you have lain with rich-crowned Aphrodite, 280. Then with a smoky bolt will Zeus Almighty 281. Strike you. That’s all. Take heed. Do not name me. 282. Respect the anger of the gods.” Then she 283. Soared up to windy heaven. Queen, farewell. 284. Your tale is told. I have one more to tell. '. None |
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8. Homeric Hymns, To Demeter, 211, 272 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Aphrodite • Homeric Hymn to Aphrodite
Found in books: Konig (2022) 23; Lipka (2021) 64; Peels (2016) 233
| 211. Around her slender feet her dark-blue dre'
272. With ambrosia as though he were the kin '. None |
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9. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite,
Found in books: Bowie (2021) 61, 66, 423; Faraone (1999) 44
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10. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aegean islands, Aphrodite associated with • Aphrodite • Aphrodite (goddess, aka Mylitta, Ailat, Mitra) • Aphrodite Paphia, (a)pistos ((un)trustworthy) • Aphrodite, • Aphrodite, Aegean islands, associated with • Aphrodite, Apollo and • Aphrodite, Ares and • Aphrodite, Charites/Graces and • Aphrodite, Dionysus and • Aphrodite, Hephaestus and • Aphrodite, Song of Ares and Aphrodite • Aphrodite, Zeus and • Aphrodite, and Ares • Aphrodite, garden, association with • Aphrodite, images and iconography • Aphrodite, in Judgment of Paris scenes • Aphrodite, nude versus dressed • Aphrodite, origins and development • Aphrodite, sacred pigeons (Aphrodisias) • Aphrodite, sculpture of • Aphrodite, two cult titles and genealogies, significance of • Aphrodite,, and Paphos • Apollo, Aphrodite and • Ares, Aphrodite and • Charites (Graces), Aphrodite and • Crete, Aphrodite in • Cyclades, Aphrodite and • Dionysus, Aphrodite and • Etruscans, Aphrodite and • Gods (Egyptian, Greek, and Roman), Aphrodite • Hephaestus, Aphrodite and • Homeric Hymns, Aphrodite • Lay of Ares and Aphrodite • Meidas Painter, lekythos with Aphrodite in her garden • Minoan-Mycenaean religion and art, Aphrodite in • Mycenae, Shaft Grave III, nude Aphrodite with geese from • Naxos, amphora with Aphrodite and Ares from • Urania (precursor of/epithet for Aphrodite) • Zeus, Aphrodite and • lions, Aphrodite and • perfumes and ointments, Aphrodite and • pigeons, sacred to Aphrodite • vegetation deities, Aphrodite and • weddings and marriages, Ares and Aphrodite
Found in books: Bernabe et al (2013) 17; Bortolani et al (2019) 254; Bowie (2021) 98, 136, 547; Bremmer (2008) 26; Demoen and Praet (2009) 301; Edelmann-Singer et al (2020) 198; Eidinow and Kindt (2015) 379; Faraone (1999) 98; Farrell (2021) 103, 105, 129; Finkelberg (2019) 115; Fowler (2014) 129; Gaifman (2012) 170; Gorain (2019) 122; Hunter (2018) 67, 94, 113; Iribarren and Koning (2022) 83; Konig (2022) 327; Lipka (2021) 31, 32, 56, 76; Lupu(2005) 29; Lyons (1997) 82, 91; Maciver (2012) 157, 159, 162, 164, 165; Mikalson (2016) 256; Miller and Clay (2019) 83, 178; Naiden (2013) 143, 322; Nissinen and Uro (2008) 47, 95, 148; Pachoumi (2017) 155; Pinheiro Bierl and Beck (2013) 187; Pinheiro et al (2012a) 166; Pirenne-Delforge and Pironti (2022) 15, 22, 28, 35, 37, 38, 274; Repath and Whitmarsh (2022) 14; Segev (2017) 128; Simon (2021) 261, 265, 283, 387; Sommerstein and Torrance (2014) 226; Steiner (2001) 97, 163; Tanaseanu-Döbler and von Alvensleben (2020) 387; Tor (2017) 94, 261; Waldner et al (2016) 20; de Jáuregui et al. (2011) 395, 396
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11. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Acrocorinth, cult statue of Aphrodite of • Aphrodite • Aphrodite Urania • Aphrodite, • Aphrodite, Ares and • Aphrodite, Athena and • Aphrodite, Zeus and • Aphrodite, images and iconography • Aphrodite, origins and development • Aphrodite, sanctuaries and temples • Aphrodite/Venus • Ares, Aphrodite and • Athena, Aphrodite and • Hesiod, on Aphrodite • Homer, on Aphrodite • Sparta, cult statue of Aphrodite of • Thebes, Aphrodite in • Zeus, Aphrodite and • sanctuaries and temples, of Aphrodite • weddings and marriages, Ares and Aphrodite
Found in books: Bowie (2021) 483, 621, 723; Bremmer (2008) 22; Edmonds (2019) 157; Lipka (2021) 75, 76; Meister (2019) 33, 34, 187; Nuno et al (2021) 148, 149; Simon (2021) 256; Steiner (2001) 235; Thorsen et al. (2021) 24, 67
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12. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite, • Aphrodite, Ourania of Arabia, Ascalon, Assyria, Cyprus, Cythera, Persia, Scythia • Aphrodite, of Didyma
Found in books: Bowie (2021) 294; Mikalson (2003) 191
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13. Hebrew Bible, Ezekiel, 8.14 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aphrodite
Found in books: Geljon and Vos (2020) 121; Nissinen and Uro (2008) 179, 183
8.14. וַיָּבֵא אֹתִי אֶל־פֶּתַח שַׁעַר בֵּית־יְהוָה אֲשֶׁר אֶל־הַצָּפוֹנָה וְהִנֵּה־שָׁם הַנָּשִׁים יֹשְׁבוֹת מְבַכּוֹת אֶת־הַתַּמּוּז׃''. None | 8.14. Then He brought me to the door of the gate of the LORD’S house which was toward the north; and, behold, there sat the women weeping for Tammuz.''. None |
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14. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aphrodite
Found in books: Meister (2019) 45; Nissinen and Uro (2008) 159, 160; Pirenne-Delforge and Pironti (2022) 176; Sommerstein and Torrance (2014) 285
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15. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite Apostrophia • Aphrodite Pandemos • Aphrodite Urania • Aphrodite’s births
Found in books: Naiden (2013) 71; Álvarez (2019) 145
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16. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite, Ares and • Aphrodite, as martial goddess • Aphrodite, images and iconography • Aphrodite, origins and development • Ares, Aphrodite and • Cyclades, Aphrodite and • Cyclades, amphora fragment with Ares and Aphrodite • Naxos, amphora with Aphrodite and Ares from • Thebes, association of Ares, Dionysus, and Aphrodite with • weddings and marriages, Ares and Aphrodite
Found in books: Bortolani et al (2019) 249; Faraone (1999) 56; Pirenne-Delforge and Pironti (2022) 310; Simon (2021) 288, 289
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17. Euripides, Bacchae, 51-53, 234, 274-285, 485-487 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite, confession of Phaedra in Hippolytus and • Aphrodite, dual anthropomorphic and cosmic nature of • Aphrodite, revenge of, in Hippolytus • Venus/Aphrodite
Found in books: Bernabe et al (2013) 330; Gorain (2019) 15; Lipka (2021) 109; Panoussi(2019) 239, 249; Pucci (2016) 148, 149, 150, 176; Álvarez (2019) 86
51. ὀργῇ σὺν ὅπλοις ἐξ ὄρους βάκχας ἄγειν 52. ζητῇ, ξυνάψω μαινάσι στρατηλατῶν. 53. ὧν οὕνεκʼ εἶδος θνητὸν ἀλλάξας ἔχω
234. γόης ἐπῳδὸς Λυδίας ἀπὸ χθονός,'
274. καθʼ Ἑλλάδʼ ἔσται. δύο γάρ, ὦ νεανία, 275. τὰ πρῶτʼ ἐν ἀνθρώποισι· Δημήτηρ θεά— 276. γῆ δʼ ἐστίν, ὄνομα δʼ ὁπότερον βούλῃ κάλει· 277. αὕτη μὲν ἐν ξηροῖσιν ἐκτρέφει βροτούς· 278. ὃς δʼ ἦλθʼ ἔπειτʼ, ἀντίπαλον ὁ Σεμέλης γόνος 279. βότρυος ὑγρὸν πῶμʼ ηὗρε κεἰσηνέγκατο 280. θνητοῖς, ὃ παύει τοὺς ταλαιπώρους βροτοὺς 281. λύπης, ὅταν πλησθῶσιν ἀμπέλου ῥοῆς, 282. ὕπνον τε λήθην τῶν καθʼ ἡμέραν κακῶν 283. δίδωσιν, οὐδʼ ἔστʼ ἄλλο φάρμακον πόνων. 284. οὗτος θεοῖσι σπένδεται θεὸς γεγώς, 285. ὥστε διὰ τοῦτον τἀγάθʼ ἀνθρώπους ἔχειν.
485. τὰ δʼ ἱερὰ νύκτωρ ἢ μεθʼ ἡμέραν τελεῖς; Διόνυσος 486. νύκτωρ τὰ πολλά· σεμνότητʼ ἔχει σκότος. Πενθεύς 487. τοῦτʼ ἐς γυναῖκας δόλιόν ἐστι καὶ σαθρόν. Διόνυσος '. None | 51. revealing myself. But if ever the city of Thebes should in anger seek to drive the the Bacchae down from the mountains with arms, I, the general of the Maenads, will join battle with them. On which account I have changed my form to a mortal one and altered my shape into the nature of a man.
234. Autonoe, the mother of Actaeon. And having bound them in iron fetters, I will soon stop them from this ill-working revelry. And they say that some stranger has come, a sorcerer, a conjuror from the Lydian land,'
274. A man powerful in his boldness, one capable of speaking well, becomes a bad citizen in his lack of sense. This new god, whom you ridicule, I am unable to express how great he will be throughout Hellas . For two things, young man, 275. are first among men: the goddess Demeter—she is the earth, but call her whatever name you wish; she nourishes mortals with dry food; but he who came afterwards, the offspring of Semele, discovered a match to it, the liquid drink of the grape, and introduced it 280. to mortals. It releases wretched mortals from grief, whenever they are filled with the stream of the vine, and gives them sleep, a means of forgetting their daily troubles, nor is there another cure for hardships. He who is a god is poured out in offerings to the gods, 285. o that by his means men may have good things. And do you laugh at him, because he was sewn up in Zeus’ thigh? I will teach you that this is well: when Zeus snatched him out of the lighting-flame, and led the child as a god to Olympus ,
485. Do you perform the rites by night or by day? Dionysu 486. Mostly by night; darkness conveys awe. Pentheu 487. This is treacherous towards women, and unsound. Dionysu '. None |
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18. Euripides, Hippolytus, 1-40, 42-48, 51-56, 58-60, 84-86, 102, 104, 106, 240-241, 247-249, 317, 325, 330, 335, 415, 428-430, 443-456, 528-529, 545, 612, 1003, 1074-1075, 1078-1079, 1272-1273, 1277-1280, 1286-1295, 1298-1302, 1305-1324, 1326, 1328-1337, 1339-1340, 1390, 1400, 1402, 1405, 1407, 1409, 1414, 1416-1439 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite Apostrophia • Aphrodite Pandemos • Aphrodite Urania • Aphrodite, Kythereia • Aphrodite, as both sweet and ferocious • Aphrodite, confession of Phaedra in Hippolytus and • Aphrodite, dual anthropomorphic and cosmic nature of • Aphrodite, eros deriving from • Aphrodite, in the Hippolytus • Aphrodite’s births • demons, Aphrodite as the worst of daemons • eros, Aphrodite as origin of
Found in books: Bednarek (2021) 85; Bortolani et al (2019) 241, 249, 251; Csapo (2022) 188; Fabian Meinel (2015) 44; Liatsi (2021) 125, 138; Lipka (2021) 83, 109; Lyons (1997) 100; Meister (2019) 45, 165; Naiden (2013) 322; Petrovic and Petrovic (2016) 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 202, 203, 205, 206, 207, 208, 209, 210, 212, 213, 214; Pucci (2016) 37, 38, 51, 53, 54, 55, 56, 57, 58, 59, 60, 61, 63, 67, 165; Sommerstein and Torrance (2014) 291, 294; de Jáuregui et al. (2011) 191; Álvarez (2019) 145
1. Πολλὴ μὲν ἐν βροτοῖσι κοὐκ ἀνώνυμος'2. θεὰ κέκλημαι Κύπρις οὐρανοῦ τ' ἔσω:" '3. ὅσοι τε Πόντου τερμόνων τ' ̓Ατλαντικῶν" "4. ναίουσιν εἴσω, φῶς ὁρῶντες ἡλίου,' "5. τοὺς μὲν σέβοντας τἀμὰ πρεσβεύω κράτη,' "6. σφάλλω δ' ὅσοι φρονοῦσιν εἰς ἡμᾶς μέγα." '7. ἔνεστι γὰρ δὴ κἀν θεῶν γένει τόδε: 8. τιμώμενοι χαίρουσιν ἀνθρώπων ὕπο.' "9. δείξω δὲ μύθων τῶνδ' ἀλήθειαν τάχα:" '
10. ὁ γάρ με Θησέως παῖς, ̓Αμαζόνος τόκος,' "
1
1. ̔Ιππόλυτος, ἁγνοῦ Πιτθέως παιδεύματα,
12. μόνος πολιτῶν τῆσδε γῆς Τροζηνίας' "
13. λέγει κακίστην δαιμόνων πεφυκέναι:
14. ἀναίνεται δὲ λέκτρα κοὐ ψαύει γάμων,' "
15. Φοίβου δ' ἀδελφὴν ̓́Αρτεμιν, Διὸς κόρην," '
16. τιμᾷ, μεγίστην δαιμόνων ἡγούμενος,' "
17. χλωρὰν δ' ἀν' ὕλην παρθένῳ ξυνὼν ἀεὶ" '
18. κυσὶν ταχείαις θῆρας ἐξαιρεῖ χθονός,
19. μείζω βροτείας προσπεσὼν ὁμιλίας.' "20. τούτοισι μέν νυν οὐ φθονῶ: τί γάρ με δεῖ;' "2
1. ἃ δ' εἰς ἔμ' ἡμάρτηκε τιμωρήσομαι" "22. ̔Ιππόλυτον ἐν τῇδ' ἡμέρᾳ: τὰ πολλὰ δὲ" "23. πάλαι προκόψας', οὐ πόνου πολλοῦ με δεῖ." "24. ἐλθόντα γάρ νιν Πιτθέως ποτ' ἐκ δόμων" '25. σεμνῶν ἐς ὄψιν καὶ τέλη μυστηρίων 26. Πανδίονος γῆν πατρὸς εὐγενὴς δάμαρ 27. ἰδοῦσα Φαίδρα καρδίαν κατέσχετο 28. ἔρωτι δεινῷ τοῖς ἐμοῖς βουλεύμασιν. 29. καὶ πρὶν μὲν ἐλθεῖν τήνδε γῆν Τροζηνίαν,' "30. πέτραν παρ' αὐτὴν Παλλάδος, κατόψιον" '3
1. γῆς τῆσδε ναὸν Κύπριδος ἐγκαθίσατο,' "32. ἐρῶς' ἔρωτ' ἔκδημον, ̔Ιππολύτῳ δ' ἔπι" '33. τὸ λοιπὸν ὀνομάσουσιν ἱδρῦσθαι θεάν.' "34. ἐπεὶ δὲ Θησεὺς Κεκροπίαν λείπει χθόνα 35. μίασμα φεύγων αἵματος Παλλαντιδῶν 36. καὶ τήνδε σὺν δάμαρτι ναυστολεῖ χθόνα, 37. ἐνιαυσίαν ἔκδημον αἰνέσας φυγήν, 38. ἐνταῦθα δὴ στένουσα κἀκπεπληγμένη' "39. κέντροις ἔρωτος ἡ τάλαιν' ἀπόλλυται" '40. σιγῇ, ξύνοιδε δ' οὔτις οἰκετῶν νόσον." "
42. δείξω δὲ Θησεῖ πρᾶγμα κἀκφανήσεται.' "43. καὶ τὸν μὲν ἡμῖν πολέμιον νεανίαν' "44. κτενεῖ πατὴρ ἀραῖσιν ἃς ὁ πόντιος 45. ἄναξ Ποσειδῶν ὤπασεν Θησεῖ γέρας,' "46. μηδὲν μάταιον ἐς τρὶς εὔξασθαι θεῷ.' "47. ἡ δ' εὐκλεὴς μὲν ἀλλ' ὅμως ἀπόλλυται" "48. Φαίδρα: τὸ γὰρ τῆσδ' οὐ προτιμήσω κακὸν" '5
1. ἀλλ' εἰσορῶ γὰρ τόνδε παῖδα Θησέως" '52. στείχοντα, θήρας μόχθον ἐκλελοιπότα, 53. ̔Ιππόλυτον, ἔξω τῶνδε βήσομαι τόπων.' "54. πολὺς δ' ἅμ' αὐτῷ προσπόλων ὀπισθόπους" '55. κῶμος λέλακεν, ̓́Αρτεμιν τιμῶν θεὰν' "56. ὕμνοισιν: οὐ γὰρ οἶδ' ἀνεῳγμένας πύλας" "
58. ἕπεσθ' ᾄδοντες ἕπεσθε" '59. τὰν Διὸς οὐρανίαν' "60. ̓́Αρτεμιν, ᾇ μελόμεσθα.' "
84. μόνῳ γάρ ἐστι τοῦτ' ἐμοὶ γέρας βροτῶν:" '85. σοὶ καὶ ξύνειμι καὶ λόγοις ἀμείβομαι,' "86. κλύων μὲν αὐδῆς, ὄμμα δ' οὐχ ὁρῶν τὸ σόν." "
102. πρόσωθεν αὐτὴν ἁγνὸς ὢν ἀσπάζομαι.
104. ἄλλοισιν ἄλλος θεῶν τε κἀνθρώπων μέλει.' "
106. οὐδείς μ' ἀρέσκει νυκτὶ θαυμαστὸς θεῶν." "
240. ποῖ παρεπλάγχθην γνώμης ἀγαθῆς; 24
1. ἐμάνην, ἔπεσον δαίμονος ἄτῃ.
247. τὸ γὰρ ὀρθοῦσθαι γνώμην ὀδυνᾷ, 248. τὸ δὲ μαινόμενον κακόν: ἀλλὰ κρατεῖ' "249. μὴ γιγνώσκοντ' ἀπολέσθαι." '3
17. χεῖρες μὲν ἁγναί, φρὴν δ' ἔχει μίασμά τι." "
325. τί δρᾷς; βιάζῃ χειρὸς ἐξαρτωμένη;
330. κἄπειτα κρύπτεις, χρήσθ' ἱκνουμένης ἐμοῦ;" '
335. δώσω: σέβας γὰρ χειρὸς αἰδοῦμαι τὸ σόν. 4
15. αἳ πῶς ποτ', ὦ δέσποινα ποντία Κύπρι," '
428. κακοὺς δὲ θνητῶν ἐξέφην' ὅταν τύχῃ," '
429. προθεὶς κάτοπτρον ὥστε παρθένῳ νέᾳ, 430. χρόνος: παρ' οἷσι μήποτ' ὀφθείην ἐγώ." '
443. Κύπρις γὰρ οὐ φορητὸν ἢν πολλὴ ῥυῇ,' "444. ἣ τὸν μὲν εἴκονθ' ἡσυχῇ μετέρχεται," "445. ὃν δ' ἂν περισσὸν καὶ φρονοῦνθ' εὕρῃ μέγα," '446. τοῦτον λαβοῦσα πῶς δοκεῖς καθύβρισεν.' "447. φοιτᾷ δ' ἀν' αἰθέρ', ἔστι δ' ἐν θαλασσίῳ" "448. κλύδωνι Κύπρις, πάντα δ' ἐκ ταύτης ἔφυ:" "449. ἥδ' ἐστὶν ἡ σπείρουσα καὶ διδοῦς' ἔρον," '450. οὗ πάντες ἐσμὲν οἱ κατὰ χθόν' ἔκγονοι." '45
1. ὅσοι μὲν οὖν γραφάς τε τῶν παλαιτέρων' "452. ἔχουσιν αὐτοί τ' εἰσὶν ἐν μούσαις ἀεὶ" "453. ἴσασι μὲν Ζεὺς ὥς ποτ' ἠράσθη γάμων" "454. Σεμέλης, ἴσασι δ' ὡς ἀνήρπασέν ποτε" '455. ἡ καλλιφεγγὴς Κέφαλον ἐς θεοὺς ̔́Εως' "456. ἔρωτος οὕνεκ': ἀλλ' ὅμως ἐν οὐρανῷ" '
528. μή μοί ποτε σὺν κακῷ φανείης' "529. μηδ' ἄρρυθμος ἔλθοις." '
545. τὰν μὲν Οἰχαλίᾳ 6
12. ἡ γλῶσς' ὀμώμοχ', ἡ δὲ φρὴν ἀνώμοτος." '
1003. λέχους γὰρ ἐς τόδ' ἡμέρας ἁγνὸν δέμας:" '
1074. ὦ δώματ', εἴθε φθέγμα γηρύσαισθέ μοι" "
1075. καὶ μαρτυρήσαιτ' εἰ κακὸς πέφυκ' ἀνήρ." '
1078. φεῦ:' "
1079. εἴθ' ἦν ἐμαυτὸν προσβλέπειν ἐναντίον" '
1272. ποτᾶται δὲ γαῖαν εὐάχητόν θ'" '
1273. ἁλμυρὸν ἐπὶ πόντον,
1277. ὅσα τε γᾶ τρέφει' "
1278. τά τ' αἰθόμενος ἅλιος δέρκεται," '
1280. ἄνδρας τε: συμπάντων βασιληίδα τι-
1286. Θησεῦ, τί τάλας τοῖσδε συνήδῃ,' "
1287. παῖδ' οὐχ ὁσίως σὸν ἀποκτείνας" '
1288. ψευδέσι μύθοις ἀλόχου πεισθεὶς' "
1289. ἀφανῆ; φανερὰν δ' ἔσχεθες ἄτην." '
1290. πῶς οὐχ ὑπὸ γῆς τάρταρα κρύπτεις
129
1. δέμας αἰσχυνθείς,
1292. ἢ πτηνὸς ἄνω μεταβὰς βίοτον' "
1293. πήματος ἔξω πόδα τοῦδ' ἀνέχεις;" "
1294. ὡς ἔν γ' ἀγαθοῖς ἀνδράσιν οὔ σοι" '
1295. κτητὸν βιότου μέρος ἐστίν.' "
1298. ἀλλ' ἐς τόδ' ἦλθον, παιδὸς ἐκδεῖξαι φρένα" "
1299. τοῦ σοῦ δικαίαν, ὡς ὑπ' εὐκλείας θάνῃ," '
1300. καὶ σῆς γυναικὸς οἶστρον ἢ τρόπον τινὰ
130
1. γενναιότητα: τῆς γὰρ ἐχθίστης θεῶν
1302. ἡμῖν ὅσοισι παρθένειος ἡδονὴ' "
1305. τροφοῦ διώλετ' οὐχ ἑκοῦσα μηχαναῖς," "
1306. ἣ σῷ δι' ὅρκων παιδὶ σημαίνει νόσον." "
1307. ὁ δ', ὥσπερ ὢν δίκαιος, οὐκ ἐφέσπετο" "
1308. λόγοισιν, οὐδ' αὖ πρὸς σέθεν κακούμενος" '
1309. ὅρκων ἀφεῖλε πίστιν, εὐσεβὴς γεγώς.' "
13
10. ἡ δ' εἰς ἔλεγχον μὴ πέσῃ φοβουμένη" '
13
1
1. ψευδεῖς γραφὰς ἔγραψε καὶ διώλεσεν' "
13
12. δόλοισι σὸν παῖδ', ἀλλ' ὅμως ἔπεισέ σε." '
13
13. οἴμοι.' "
13
14. δάκνει σε, Θησεῦ, μῦθος; ἀλλ' ἔχ' ἥσυχος," "
13
15. ἆρ' οἶσθα πατρὸς τρεῖς ἀρὰς ἔχων σαφεῖς;" '
13
15. τοὐνθένδ' ἀκούσας ὡς ἂν οἰμώξῃς πλέον." "
13
16. ὧν τὴν μίαν παρεῖλες, ὦ κάκιστε σύ,
13
17. ἐς παῖδα τὸν σόν, ἐξὸν εἰς ἐχθρόν τινα.
13
18. πατὴρ μὲν οὖν σοι πόντιος φρονῶν καλῶς' "
13
19. ἔδωχ' ὅσονπερ χρῆν, ἐπείπερ ᾔνεσεν:" "
1320. σὺ δ' ἔν τ' ἐκείνῳ κἀν ἐμοὶ φαίνῃ κακός," '
132
1. ὃς οὔτε πίστιν οὔτε μάντεων ὄπα
1322. ἔμεινας, οὐκ ἤλεγξας, οὐ χρόνῳ μακρῷ' "
1323. σκέψιν παρέσχες, ἀλλὰ θᾶσσον ἤ ς' ἐχρῆν" '
1324. ἀρὰς ἀφῆκας παιδὶ καὶ κατέκτανες.' "
1326. δείν' ἔπραξας, ἀλλ' ὅμως" "
1328. Κύπρις γὰρ ἤθελ' ὥστε γίγνεσθαι τάδε," "
1329. πληροῦσα θυμόν. θεοῖσι δ' ὧδ' ἔχει νόμος:" '
1
330. οὐδεὶς ἀπαντᾶν βούλεται προθυμίᾳ' "
1
330. τῇ τοῦ θέλοντος, ἀλλ' ἀφιστάμεσθ' ἀεί." "
133
1. ἐπεί, σάφ' ἴσθι, Ζῆνα μὴ φοβουμένη" "
1332. οὐκ ἄν ποτ' ἦλθον ἐς τόδ' αἰσχύνης ἐγὼ" "
1333. ὥστ' ἄνδρα πάντων φίλτατον βροτῶν ἐμοὶ" '
1334. θανεῖν ἐᾶσαι. τὴν δὲ σὴν ἁμαρτίαν
1
335. τὸ μὴ εἰδέναι μὲν πρῶτον ἐκλύει κάκης:' "
1336. ἔπειτα σὴ θανοῦς' ἀνήλωσεν γυνὴ" '
1337. λόγων ἐλέγχους, ὥστε σὴν πεῖσαι φρένα.
1339. λύπη δὲ κἀμοί: τοὺς γὰρ εὐσεβεῖς θεοὶ
1340. θνῄσκοντας οὐ χαίρουσι: τούς γε μὴν κακοὺς' "
1390. τὸ δ' εὐγενές σε τῶν φρενῶν ἀπώλεσεν." '
1400. Κύπρις γὰρ ἡ πανοῦργος ὧδ' ἐμήσατο." "
1402. τιμῆς ἐμέμφθη, σωφρονοῦντι δ' ἤχθετο." '
1405. ᾤμωξα τοίνυν καὶ πατρὸς δυσπραξίας.
1407. ὦ δυστάλας σὺ τῆσδε συμφορᾶς, πάτερ.' "
1409. στένω σὲ μᾶλλον ἢ 'μὲ τῆς ἁμαρτίας." '
14
14. δόξης γὰρ ἦμεν πρὸς θεῶν ἐσφαλμένοι.
14
16. ἔασον: οὐ γὰρ οὐδὲ γῆς ὑπὸ ζόφον
14
17. θεᾶς ἄτιμοι Κύπριδος ἐκ προθυμίας
14
18. ὀργαὶ κατασκήψουσιν ἐς τὸ σὸν δέμας,
14
19. σῆς εὐσεβείας κἀγαθῆς φρενὸς χάριν:
1
420. ἐγὼ γὰρ αὐτῆς ἄλλον ἐξ ἐμῆς χερὸς
1
42
1. ὃς ἂν μάλιστα φίλτατος κυρῇ βροτῶν
1
422. τόξοις ἀφύκτοις τοῖσδε τιμωρήσομαι.' "
1
423. σοὶ δ', ὦ ταλαίπωρ', ἀντὶ τῶνδε τῶν κακῶν" '
1
424. τιμὰς μεγίστας ἐν πόλει Τροζηνίᾳ
1
425. δώσω: κόραι γὰρ ἄζυγες γάμων πάρος' "
1
426. κόμας κεροῦνταί σοι, δι' αἰῶνος μακροῦ" '
1
427. πένθη μέγιστα δακρύων καρπουμένῳ.
1
428. ἀεὶ δὲ μουσοποιὸς ἐς σὲ παρθένων
1
429. ἔσται μέριμνα, κοὐκ ἀνώνυμος πεσὼν
1430. ἔρως ὁ Φαίδρας ἐς σὲ σιγηθήσεται.' "
143
1. σὺ δ', ὦ γεραιοῦ τέκνον Αἰγέως, λαβὲ" "
1432. σὸν παῖδ' ἐν ἀγκάλαισι καὶ προσέλκυσαι:" '
1433. ἄκων γὰρ ὤλεσάς νιν, ἀνθρώποισι δὲ
1434. θεῶν διδόντων εἰκὸς ἐξαμαρτάνειν.
1435. καὶ σοὶ παραινῶ πατέρα μὴ στυγεῖν σέθεν,' "
1436. ̔Ιππόλυτ': ἔχει γὰρ μοῖραν ᾗ διεφθάρης." "
1437. καὶ χαῖρ': ἐμοὶ γὰρ οὐ θέμις φθιτοὺς ὁρᾶν" "
1438. οὐδ' ὄμμα χραίνειν θανασίμοισιν ἐκπνοαῖς:" "
1439. ὁρῶ δέ ς' ἤδη τοῦδε πλησίον κακοῦ." "'. None | 1. Wide o’er man my realm extends, and proud the name that I, the goddess Cypris, bear, both in heaven’s courts and ’mongst all those who dwell within the limits of the sea i.e. the Euxine. and the bounds of Atlas, beholding the sun-god’s light;'2. Wide o’er man my realm extends, and proud the name that I, the goddess Cypris, bear, both in heaven’s courts and ’mongst all those who dwell within the limits of the sea i.e. the Euxine. and the bounds of Atlas, beholding the sun-god’s light; 5. those that respect my power I advance to honour, but bring to ruin all who vaunt themselves at me. For even in the race of gods this feeling finds a home, even pleasure at the honour men pay them.
10. for that son of Theseus, born of the Amazon, Hippolytus, whom holy Pittheus taught, alone of all the dwellers in this land of Troezen, calls me vilest of the deities. Love he scorns, and, as for marriage, will none of it;
15. but Artemis, daughter of Zeus, sister of Phoebus, he doth honour, counting her the chief of goddesses, and ever through the greenwood, attendant on his virgin goddess, he dears the earth of wild beasts with his fleet hounds, enjoying the comradeship of one too high for mortal ken. 20. ’Tis not this I grudge him, no! why should I? But for his sins against me, I will this very day take vengeance on Hippolytus; for long ago I cleared the ground of many obstacles, so it needs but trifling toil. 25. to witness the solemn mystic rites and be initiated therein in Pandion’s land, i.e. Attica. Phaedra, his father’s noble wife, caught sight of him, and by my designs she found her heart was seized with wild desire. 30. a temple did she rear to Cypris hard by the rock of Pallas where it o’erlooks this country, for love of the youth in another land; and to win his love in days to come she called after his name the temple she had founded for the goddess. 35. flying the pollution of the blood of Pallas’ Descendants of Pandion, king of Cecropia, slain by Theseus to obtain the kingdom. sons, and with his wife sailed to this shore, content to suffer exile for a year, then began the wretched wife to pine away in silence, moaning ’neath love’s cruel scourge, 40. and none of her servants knows what ails her. But this passion of hers must not fail thus. No, I will discover the matter to Theseus, and all shall be laid bare. Then will the father slay his child, my bitter foe, by curses, 45. for the lord Poseidon granted this boon to Theseus; three wishes of the god to ask, nor ever ask in vain. So Phaedra is to die, an honoured death ’tis true, but still to die; for I will not let her suffering outweigh the payment of such forfeit by my foe 5
1. as shall satisfy my honour. 52. as shall satisfy my honour. 55. of retainers, in joyous cries of revelry uniting and hymns of praise to Artemis, his goddess; for little he recks that Death hath oped his gates for him, and that this is his last look upon the light. Hippolytu
58. Come follow, friends, singing to Artemis, daughter of Zeus, throned in the sky, 60. whose votaries we are. Attendants of Hippolytu
84. elf-control, made perfect, hath a home, these may pluck the flowers, but not the wicked world. Accept, I pray, dear mistress, mine this chaplet from my holy hand to crown thy locks of gold; for I, and none other of mortals, have this high guerdon, 85. to be with thee, with thee converse, hearing thy voice, though not thy face beholding. So be it mine to end my life as I began. Attendant
102. I greet her from afar, preserving still my chastity. Att
104. ’Mongst gods as well as men we have our several preferences. Attendant
106. No god, whose worship craves the night, hath charms for me. Attendant
240. Whither have I strayed, my senses leaving? Mad, mad! stricken by some demon’s curse! Woe is me! Cover my head again, nurse. Shame fills me for the words I have spoken.
247. Hide me then; from my eyes the tear-drops stream, and for very shame I turn them away. Tis painful coming to one’s senses again, and madness, evil though it be, has this advantage, that one has no knowledge of reason’s overthrow. Nurse 3
17. My hands are pure, but on my soul there rests a stain. Nurse
325. How now? thou usest force in clinging to my hand. Nurse
330. And dost thou then conceal this boon despite my prayers? Phaedra
335. I will grant it out of reverence for thy holy sup- pliant touch. Nurse 4
15. How can these, queen Cypris, ocean’s child, e’er look their husbands in the face? do they never feel one guilty thrill that their accomplice, night, or the chambers of their house will find a voice and speak?
428. the stoutest heart to slavishness. This alone, men say, can stand the buffets of life’s battle, a just and virtuous soul in whomsoever found. For time unmasks the villain sooner or later, holding up to them a mirror as to some blooming maid. 430. ’Mongst such may I be never seen! Choru
443. Wilt thou, because thou lov’st, destroy thyself? ’Tis little gain, I trow, for those who love or yet may love their fellows, if death must be their end; for though the Love-Queen’s onset in her might is more than man can bear, yet doth she gently visit yielding hearts, 445. and only when she finds a proud unnatural spirit, doth she take and mock it past belief. Her path is in the sky, and mid the ocean’s surge she rides; from her all nature springs; she sows the seeds of love, inspires the warm desire 450. to which we sons of earth all owe our being. They who have aught to do with books of ancient scribes, or themselves engage in studious pursuits, know how Zeus of Semele was enamoured, 455. how the bright-eyed goddess of the Dawn once stole Cephalus to dwell in heaven for the love she bore him; yet these in heaven abide nor shun the gods’ approach, content, I trow, to yield to their misfortune.
528. O Love, Love, that from the eyes diffusest soft desire, bringing on the souls of those, whom thou dost camp against, sweet grace, O never in evil mood appear to me, nor out of time and tune approach!
545. There was that maiden Iole, daughter of Eurytus, king of Oechalia. Her father refused, after promising, to give her to Heracles, who thereupon took her by force. in Oechalia, a girl unwed, that knew no wooer yet nor married joys; her did the queen of Love There is some corruption here. It is probable the doubtful εἰρεσίᾳ conceals an allusion to Euryptus, as Monk indeed suggest; but the passage is not yet satisfactorily emended. snatch from her home across the sea 6
12. My tongue an oath did take, but not my heart. Nurse
1003. to mock at friends is not my way, father, but I am still the same behind their backs as to their face. The very crime thou thinkest to catch me in, is just the one I am untainted with, for to this day have I kept me pure from women. Nor know I aught thereof, save what I hear
1074. O house, I would thou couldst speak for me and witness if I am so vile! Theseu
1078. Alas! Would I could stand and face myself, so should I weep to see the sorrows I endure. Theseu
1272. and that attendant boy’s, who, with painted plumage gay, flutters round his victims on lightning wing. O’er the land and booming deep on golden pinion borne flits the god of Love,
1277. maddening the heart and beguiling the senses of all whom he attacks, savage whelps on mountains bred, ocean’s monsters, creatures of this sun-warmed earth,
1280. and man; thine, O Cypris, thine alone the sovereign power to rule them all. Artemi
1286. lo! ’tis I Latona’s child, that speak, I, Artemis. Why, Theseus, to thy sorrow dost thou rejoice at these tidings, seeing that thou hast slain thy son most impiously, listening to a charge not clearly proved, but falsely sworn to by thy wife? though clearly has the curse therefrom upon thee fallen.
1290. Why dost thou not for very shame hide beneath the dark places of the earth, or change thy human life and soar on wings to escape this tribulation? ’Mongst men of honour thou hast
1295. now no share in life.
1298. now no share in life.
1300. as well the frenzy, and, in a sense, the nobleness of thy wife; for she was cruelly stung with a passion for thy son by that goddess whom all we, that joy in virgin purity, detest. And though she strove to conquer love by resolution,
1305. yet by no fault of hers she fell, thanks to her nurse’s strategy, who did reveal her malady unto thy son under oath. But he would none of her counsels, as indeed was right, nor yet, when thou didst revile him, would he break the oath he swore, from piety.
13
10. She meantime, fearful of being found out, wrote a lying letter, destroying by guile thy son, but yet persuading thee. Theseu
13
13. Woe is me! Artemi
13
14. Woe is me! Artemi
13
15. Dost remember those three prayers thy father granted thee, fraught with certain issue? ’Tis one of these thou hast misused, unnatural wretch, against thy son, instead of aiming it at an enemy. Thy sea-god sire, ’tis true, for all his kind intent, hath granted that boon he was compelled, by reason of his promise, to grant.
1320. But thou alike in his eyes and in mine hast shewn thy evil heart, in that thou hast forestalled all proof or voice prophetic, hast made no inquiry, nor taken time for consideration, but with undue haste cursed thy son even to the death. Theseu
1326. Perdition seize me! Queen revered! Artemi
1
330. his neighbour’s will, but ever we stand aloof. For be well assured, did I not fear Zeus, never would I have incurred the bitter shame of handing over to death a man of all his kind to me most dear. As for thy sin,
1
335. first thy ignorance absolves thee from its villainy, next thy wife, who is dead, was lavish in her use of convincing arguments to influence thy mind.
1340. albeit we try to destroy the wicked, house and home. Choru
1390. Thy noble soul hath been thy ruin. Hippolytu
1400. Twas Cypris, mistress of iniquity, devised this evil. Hippolytu
1402. She was jealous of her slighted honour, vexed at thy chaste life. Hippolytu
1405. My sire’s ill-luck as well as mine I mourn. Art
1407. Woe is thee, my father, in this sad mischance! Theseu
1409. For this mistake I mourn thee rather than myself. Theseu
14
14. Yes; Heaven had perverted my power to think. Hippolytu
14
16. Enough! for though thou pass to gloom beneath the earth, the wrath of Cypris shall not, at her will, fall on thee unrequited, because thou hadst a noble righteous soul. Nauck encloses this line in brackets.
1
420. For I with mine own hand will with these unerring shafts avenge me on another, Adonis. who is her votary, dearest to her of all the sons of men. And to thee, poor sufferer, for thy anguish now will I grant high honours in the city of Troezen;
1
425. for thee shall maids unwed before their marriage cut off their hair, thy harvest through the long roll of time of countless bitter tears. Yea, and for ever shall the virgin choir hymn thy sad memory,
1430. nor shall Phaedra’s love for thee fall into oblivion and pass away unnoticed.
1435. And thee Hippolytus, I admonish; hate not thy sire, for in this death thou dost but meet thy destined fate. '. None |
|
19. Euripides, Iphigenia At Aulis, 1463 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite, in the Hippolytus
Found in books: Naiden (2013) 322; Petrovic and Petrovic (2016) 194
| 1463. Clinging to your robes. Iphigenia''. None |
|
20. Euripides, Medea, 1378 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite, revenge of, in Hippolytus
Found in books: Liatsi (2021) 138; Pucci (2016) 178
1378. οὐ δῆτ', ἐπεί σφας τῇδ' ἐγὼ θάψω χερί,"". None | 1378. No, never! I will bury them myself, bearing them to Hera’s sacred field, who watches o’er the Cape,''. None |
|
21. Euripides, Phoenician Women, 345 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aphrodite
Found in books: Meister (2019) 34; Nissinen and Uro (2008) 152
345. νόμιμον ἐν γάμοις''. None | 345. the custom in marriage for a happy mother; Ismenus had no part at your wedding in supplying the luxurious bath, and there was silence through the streets of Thebes , at the entrance of your bride.''. None |
|
22. Euripides, Rhesus, 376, 530-531 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite, Basilis • Aphrodite, Hera • Aphrodite, Kythereia • characters, tragic/mythical, Aphrodite
Found in books: Bortolani et al (2019) 241; Liapis and Petrides (2019) 68, 70; Pirenne-Delforge and Pironti (2022) 107
376. ̓Αργείας ποτ' ἐν ̔́Η-"
530. Πλειάδες αἰθέριαι: μέσα δ' αἰετὸς οὐρανοῦ ποτᾶται." "". None | 376. And the land shall laugh for the sheaves she reapeth,'
530. Move low on the margin of heaven, 531. And the Eagle is risen and range '. None |
|
23. Euripides, Suppliant Women, 993 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite, dual anthropomorphic and cosmic nature of
Found in books: Pucci (2016) 67; Seaford (2018) 296
993. †λαμπάδ' ἵν' ὠκυθόαι νύμφαι†,"". None | 993. What light, what radiancy did the sun-god’s car dart forth, and the moon athwart the firmament, while round her in the gloom swift stars None of the proposed emendations of this corrupt passage are convincing. Hermann’s λάμπαι δ’ ὠκύθοοί νιν ἀμφιππεύουσι is here followed. Nauck has λαμπαδ’ ἱν’ ὠκυθόαι νύμφαι ἱππεύουσι . careered,''. None |
|
24. Euripides, Trojan Women, 70, 78-95, 924, 940, 983-990 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite, and Helen • Aphrodite, as eros itself • Aphrodite, dialogue between Hecuba and Andromache in Troades not mentioning • Aphrodite, eros deriving from • eros, Aphrodite as origin of
Found in books: Hunter (2018) 77, 78; Lipka (2021) 84; Naiden (2013) 322; Pirenne-Delforge and Pironti (2022) 300; Pucci (2016) 38, 39, 40, 42, 47, 48, 75; Repath and Whitmarsh (2022) 109
70. οἶδ', ἡνίκ' Αἴας εἷλκε Κασάνδραν βίᾳ."
78. καὶ Ζεὺς μὲν ὄμβρον καὶ χάλαζαν ἄσπετον' "79. πέμψει, δνοφώδη τ' αἰθέρος φυσήματα:" '80. ἐμοὶ δὲ δώσειν φησὶ πῦρ κεραύνιον, 81. βάλλειν ̓Αχαιοὺς ναῦς τε πιμπράναι πυρί.' "82. σὺ δ' αὖ, τὸ σόν, παράσχες Αἴγαιον πόρον" '83. τρικυμίαις βρέμοντα καὶ δίναις ἁλός, 84. πλῆσον δὲ νεκρῶν κοῖλον Εὐβοίας μυχόν,' "85. ὡς ἂν τὸ λοιπὸν τἄμ' ἀνάκτορ' εὐσεβεῖν" "86. εἰδῶς' ̓Αχαιοί, θεούς τε τοὺς ἄλλους σέβειν." "87. ἔσται τάδ': ἡ χάρις γὰρ οὐ μακρῶν λόγων" '88. δεῖται: ταράξω πέλαγος Αἰγαίας ἁλός. 89. ἀκταὶ δὲ Μυκόνου Δήλιοί τε χοιράδες' "90. Σκῦρός τε Λῆμνός θ' αἱ Καφήρειοί τ' ἄκραι" "91. πολλῶν θανόντων σώμαθ' ἕξουσιν νεκρῶν." "92. ἀλλ' ἕρπ' ̓́Ολυμπον καὶ κεραυνίους βολὰς" '93. λαβοῦσα πατρὸς ἐκ χερῶν καραδόκει,' "94. ὅταν στράτευμ' ̓Αργεῖον ἐξιῇ κάλως." "95. μῶρος δὲ θνητῶν ὅστις ἐκπορθεῖ πόλεις,' "
924. ἔκρινε τρισσὸν ζεῦγος ὅδε τριῶν θεῶν:
940. ἦλθ' οὐχὶ μικρὰν θεὸν ἔχων αὑτοῦ μέτα" '
983. Κύπριν δ' ἔλεξας — ταῦτα γὰρ γέλως πολύς —" '984. ἐλθεῖν ἐμῷ ξὺν παιδὶ Μενέλεω δόμους.' "985. οὐκ ἂν μένους' ἂν ἥσυχός ς' ἐν οὐρανῷ" '986. αὐταῖς ̓Αμύκλαις ἤγαγεν πρὸς ̓́Ιλιον; 987. ἦν οὑμὸς υἱὸς κάλλος ἐκπρεπέστατος,' "988. ὁ σὸς δ' ἰδών νιν νοῦς ἐποιήθη Κύπρις:" "989. τὰ μῶρα γὰρ πάντ' ἐστὶν ̓Αφροδίτη βροτοῖς," "990. καὶ τοὔνομ' ὀρθῶς ἀφροσύνης ἄρχει θεᾶς." "'. None | 70. I do: when Aias dragged away Cassandra by force. Athena'
78. When they have set sail from Ilium for their homes. On them will Zeus also send his rain and fearful hail, 80. and inky tempests from the sky; and he promises to grant me his thunder-bolts to hurl on the Achaeans and fire their ships. And you, for your part, make the Aegean strait to roar with mighty billows and whirlpools, and fill Euboea ’s hollow bay with corpses, 85. that Achaeans may learn henceforth to reverence my temples and regard all other deities. Poseidon 87. So shall it be, for this favor needs only a few words. I will vex the broad Aegean sea; and the beach of Myconos and the reefs round Delos , 90. Scyros and Lemnos too, and the cliffs of Caphareus shall be strewn with many a corpse. You go to Olympus , and taking from your father’s hand his lightning bolts, keep careful watch against the hour when Argos ’ army lets slip its cables. 95. A fool is he who sacks the towns of men, with shrines and tombs, the dead man’s hallowed home, for at the last he makes a desert round himself and dies. Hecuba
924. by giving birth to Paris ; next, old Priam ruined Troy and me, because he did not slay his child Alexander, baleful semblance of a fire-brand, Hecuba had dreamed she would hear a son who would cause the ruin of Troy ; on the birth of Paris an oracle confirmed her fears. long ago. Hear what followed. This man was to judge the claims of three rival goddesses;
940. With no small goddess at his side he came, my evil genius, call him Alexander or Paris , as you will; and you, villain, left him behind in your house, and sailed away from Sparta to the land of Crete .
983. he who in her dislike of marriage won from her father the gift of remaining unwed? Do not seek to impute folly to the goddesses, in the attempt to adorn your own sin; never will you persuade the wise. Next you have said—what well may make men jeer—that Cypris came with my son to the house of Menelaus. 985. Could she not have stayed quietly in heaven and brought you and Amyclae as well to Ilium ? 987. No! my son was exceedingly handsome, and when you saw him your mind straight became your Aphrodite; for every folly that men commit, they lay upon this goddess, 990. and rightly does her name It is almost impossible to reproduce the play on words in Ἀφροδίτη and ἀφροσύνη ; perhaps the nearest approach would be sensuality and senseless. begin the word for senselessness ; so when you caught sight of him in gorgeous foreign clothes, ablaze with gold, your senses utterly forsook you. Yes, for in Argos you had moved in simple state, but, once free of Sparta , '. None |
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25. Herodotus, Histories, 1.7, 1.31, 1.105, 1.105.3, 1.131, 1.168, 1.199, 2.41-2.42, 2.52-2.53, 2.135, 2.181, 3.8, 4.59, 4.67, 5.60-5.61, 6.105, 7.192 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Acrocorinth, cult statue of Aphrodite of • Acropolis, Athens, votive plaque of Aphrodite with Eros and Himeros • Aphrodite • Aphrodite (goddess, aka Mylitta, Ailat, Mitra) • Aphrodite Apostrophia • Aphrodite Pandemos • Aphrodite Urania • Aphrodite, • Aphrodite, Abaios • Aphrodite, Aphrodite Urania • Aphrodite, Ares and • Aphrodite, Artemis and • Aphrodite, Athena and • Aphrodite, Charites/Graces and • Aphrodite, Daphnephoros of Athens • Aphrodite, Eukleia and • Aphrodite, Hermes and • Aphrodite, Ismenius of Thebes • Aphrodite, Kythereia • Aphrodite, Mylitta identified by Herodotus as • Aphrodite, Ourania • Aphrodite, Ourania of Arabia, Ascalon, Assyria, Cyprus, Cythera, Persia, Scythia • Aphrodite, Ptoös of Ptoön • Aphrodite, Pythios of Delphi • Aphrodite, Xeinia of Egypt • Aphrodite, Zeus and • Aphrodite, birth scenes and stories • Aphrodite, cult and rites • Aphrodite, images and iconography • Aphrodite, in Homer and Hesiod • Aphrodite, of Delion • Aphrodite, of Delos • Aphrodite, of Didyma • Aphrodite, of Metapontum • Aphrodite, of Scythia • Aphrodite, origins and development • Aphrodite, sanctuaries and temples • Aphrodite’s birth by the ejaculation of Zeus • Aphrodite’s births • Ares, Aphrodite and • Artemis, Aphrodite and • Athena, Aphrodite and • Charites (Graces), Aphrodite and • Corinth, cult of Aphrodite Urania at • Egypt/Egyptians, Aphrodite/Urania and • Hermes, Aphrodite and • Hesiod, on Aphrodite • Homer, on Aphrodite • Homeric Hymns, Aphrodite • Locri, sanctuary of Urania/Aphrodite at • Magna Graecia (southern Italy) and Sicily, Locri, sanctuary of Urania/Aphrodite at • Nilsson, Martin, on Aphrodite • Paestum (Poseidonia), birth of Aphrodite on wedding vase from • Parthenon, east frieze, Aphrodite on • Pistoxenes Painter, kylix with Aphrodite on a flying goose • Sparta, cult statue of Aphrodite of • Thebes, Aphrodite in • Urania (precursor of/epithet for Aphrodite) • Zeus, Aphrodite and • birth scenes and stories, Aphrodite • hetairai and Aphrodite • prostitutes (hetairai), and Aphrodite • sanctuaries and temples, of Aphrodite • statues, of Aphrodite Pandemos • votives, Locrian clay reliefs with Aphrodite • votives, plaque of Aphrodite with Eros and Himeros, Acropolis, Athens • weddings and marriages, Ares and Aphrodite • weddings and marriages, Paestum, birth of Aphrodite on wedding vase from
Found in books: Bernabe et al (2013) 261, 264; Borg (2008) 34; Bortolani et al (2019) 240, 252; Bosak-Schroeder (2020) 59; Bowie (2021) 307, 729; Eidinow and Kindt (2015) 12, 14, 372, 379, 380, 495, 599; Faraone (1999) 135; Hubbard (2014) 223; Hunter (2018) 79; Iribarren and Koning (2022) 66; Johnston (2008) 62; Jouanna (2012) 106; Mikalson (2003) 48, 63, 87, 114, 116, 119, 122, 128, 147, 157, 164, 179, 181, 190, 191, 192, 214; Mikalson (2016) 261; Naiden (2013) 280; Nissinen and Uro (2008) 51, 315, 316; Pachoumi (2017) 157; Petrovic and Petrovic (2016) 27; Pirenne-Delforge and Pironti (2022) 122; Simon (2021) 197, 255, 256, 272; Álvarez (2019) 120, 145
1.7. ἡ δὲ ἡγεμονίη οὕτω περιῆλθε, ἐοῦσα Ἡρακλειδέων ἐς τὸ γένος τὸ Κροίσου, καλεομένους δὲ Μερμνάδας. ἦν Κανδαύλης, τὸν οἱ Ἕλληνές Μυρσίλον ὀνομάζουσι, τύραννος Σαρδίων, ἀπόγονος δὲ Ἀλκαίου τοῦ Ἡρακλέος. Ἄγρων μὲν γὰρ ὁ Νίνου τοῦ Βήλου τοῦ Ἀλκαίου πρῶτος Ἡρακλειδέων βασιλεὺς ἐγένετο Σαρδίων, Κανδαύλης δὲ ὁ Μύρσου ὕστατος. οἱ δὲ πρότερον Ἄγρωνος βασιλεύσαντες ταύτης τῆς χώρης ἦσαν ἀπόγονοὶ Λυδοῦ τοῦ Ἄτυος, ἀπʼ ὅτευ ὁ δῆμος Λύδιος ἐκλήθη ὁ πᾶς οὗτος, πρότερον Μηίων καλεόμενος. παρὰ τούτων Ἡρακλεῖδαι ἐπιτραφθέντες ἔσχον τὴν ἀρχήν ἐκ θεοπροπίου, ἐκ δούλης τε τῆς Ἰαρδάνου γεγονότες καὶ Ἡρακλέος, ἄρξαντες μὲν ἐπὶ δύο τε καὶ εἴκοσι γενεᾶς ἀνδρῶν ἔτεα πέντε τε καὶ πεντακόσια, παῖς παρὰ πατρὸς ἐκδεκόμενος τὴν ἀρχήν, μέχρι Κανδαύλεω τοῦ Μύρσου.
1.31. ὣς δὲ τὰ κατὰ τὸν Τέλλον προετρέψατο ὁ Σόλων τὸν Κροῖσον εἴπας πολλά τε καὶ ὀλβία, ἐπειρώτα τίνα δεύτερον μετʼ ἐκεῖνον ἴδοι, δοκέων πάγχυ δευτερεῖα γῶν οἴσεσθαι. ὃ δʼ εἶπε “Κλέοβίν τε καὶ Βίτωνα. τούτοισι γὰρ ἐοῦσι γένος Ἀργείοισι βίος τε ἀρκέων ὑπῆν, καὶ πρὸς τούτῳ ῥώμη σώματος τοιήδε· ἀεθλοφόροι τε ἀμφότεροι ὁμοίως ἦσαν, καὶ δὴ καὶ λέγεται ὅδε ὁ λόγος. ἐούσης ὁρτῆς τῇ Ἥρῃ τοῖσι Ἀργείοισι ἔδεε πάντως τὴν μητέρα αὐτῶν ζεύγεϊ κομισθῆναι ἐς τὸ ἱρόν, οἱ δέ σφι βόες ἐκ τοῦ ἀγροῦ οὐ παρεγίνοντο ἐν ὥρῃ· ἐκκληιόμενοι δὲ τῇ ὥρῃ οἱ νεηνίαι ὑποδύντες αὐτοὶ ὑπὸ τὴν ζεύγλην εἷλκον τὴν ἅμαξαν, ἐπὶ τῆς ἁμάξης δέ σφι ὠχέετο ἡ μήτηρ· σταδίους δὲ πέντε καὶ τεσσεράκοντα διακομίσαντες ἀπίκοντο ἐς τὸ ἱρόν. ταῦτα δέ σφι ποιήσασι καὶ ὀφθεῖσι ὑπὸ τῆς πανηγύριος τελευτὴ τοῦ βίου ἀρίστη ἐπεγένετο, διέδεξέ τε ἐν τούτοισι ὁ θεὸς ὡς ἄμεινον εἴη ἀνθρώπῳ τεθνάναι μᾶλλον ἢ ζώειν. Ἀργεῖοι μὲν γὰρ περιστάντες ἐμακάριζον τῶν νεηνιέων τὴν ῥώμην, αἱ δὲ Ἀργεῖαι τὴν μητέρα αὐτῶν, οἵων τέκνων ἐκύρησε· ἡ δὲ μήτηρ περιχαρής ἐοῦσα τῷ τε ἔργῳ καὶ τῇ φήμῃ, στᾶσα ἀντίον τοῦ ἀγάλματος εὔχετο Κλεόβι τε καὶ Βίτωνι τοῖσι ἑωυτῆς τέκνοισι, οἵ μιν ἐτίμησαν μεγάλως, τὴν θεὸν δοῦναι τὸ ἀνθρώπῳ τυχεῖν ἄριστον ἐστί. μετὰ ταύτην δὲ τὴν εὐχὴν ὡς ἔθυσάν τε καὶ εὐωχήθησαν, κατακοιμηθέντες ἐν αὐτῷ τῷ ἱρῷ οἱ νεηνίαι οὐκέτι ἀνέστησαν ἀλλʼ ἐν τέλεϊ τούτῳ ἔσχοντο. Ἀργεῖοι δὲ σφέων εἰκόνας ποιησάμενοι ἀνέθεσαν ἐς Δελφοὺς ὡς ἀριστῶν γενομένων.”
1.105. ἐνθεῦτεν δὲ ἤισαν ἐπʼ Αἴγυπτον. καὶ ἐπείτε ἐγένοντο ἐν τῇ Παλαιστίνῃ Συρίῃ, Ψαμμήτιχος σφέας Αἰγύπτου βασιλεὺς ἀντιάσας δώροισί τε καὶ λιτῇσι ἀποτράπει τὸ προσωτέρω μὴ πορεύεσθαι. οἳ δὲ ἐπείτε ἀναχωρέοντες ὀπίσω ἐγένοντο τῆς Συρίης ἐν Ἀσκάλωνι πόλι, τῶν πλεόνων Σκυθέων παρεξελθόντων ἀσινέων, ὀλίγοι τινὲς αὐτῶν ὑπολειφθέντες ἐσύλησαν τῆς οὐρανίης Ἀφροδίτης τὸ ἱρόν. ἔστι δὲ τοῦτο τὸ ἱρόν, ὡς ἐγὼ πυνθανόμενος εὑρίσκω, πάντων ἀρχαιότατον ἱρῶν ὅσα ταύτης τῆς θεοῦ· καὶ γὰρ τὸ ἐν Κύπρῳ ἱρὸν ἐνθεῦτεν ἐγένετο, ὡς αὐτοὶ Κύπριοι λέγουσι, καὶ τὸ ἐν Κυθήροισι Φοίνικές εἰσὶ οἱ ἱδρυσάμενοι ἐκ ταύτης τῆς Συρίης ἐόντες. τοῖσι δὲ τῶν Σκυθέων συλήσασι τὸ ἱρὸν τὸ ἐν Ἀσκάλωνι καὶ τοῖσι τούτων αἰεὶ ἐκγόνοισι ἐνέσκηψε ὁ θεὸς θήλεαν νοῦσον· ὥστε ἅμα λέγουσί τε οἱ Σκύθαι διὰ τοῦτο σφέας νοσέειν, καὶ ὁρᾶν παρʼ ἑωυτοῖσι τοὺς ἀπικνεομένους ἐς τὴν Σκυθικὴν χώρην ὡς διακέαται τοὺς καλέουσι Ἐνάρεας οἱ Σκύθαι.' '
1.131. Πέρσας δὲ οἶδα νόμοισι τοιοῖσιδε χρεωμένους, ἀγάλματα μὲν καὶ νηοὺς καὶ βωμοὺς οὐκ ἐν νόμῳ ποιευμένους ἱδρύεσθαι, ἀλλὰ καὶ τοῖσι ποιεῦσι μωρίην ἐπιφέρουσι, ὡς μὲν ἐμοὶ δοκέειν, ὅτι οὐκ ἀνθρωποφυέας ἐνόμισαν τοὺς θεοὺς κατά περ οἱ Ἕλληνες εἶναι· οἳ δὲ νομίζουσι Διὶ μὲν ἐπὶ τὰ ὑψηλότατα τῶν ὀρέων ἀναβαίνοντες θυσίας ἔρδειν, τὸν κύκλον πάντα τοῦ οὐρανοῦ Δία καλέοντες· θύουσι δὲ ἡλίῳ τε καὶ σελήνῃ καὶ γῇ καὶ πυρὶ καὶ ὕδατι καὶ ἀνέμοισι. τούτοισι μὲν δὴ θύουσι μούνοισι ἀρχῆθεν, ἐπιμεμαθήκασι δὲ καὶ τῇ Οὐρανίῃ θύειν, παρά τε Ἀσσυρίων μαθόντες καὶ Ἀραβίων. καλέουσι δὲ Ἀσσύριοι τὴν Ἀφροδίτην Μύλιττα, Ἀράβιοι δὲ Ἀλιλάτ, Πέρσαι δὲ Μίτραν.
1.168. Φωκαίης μέν νυν πέρι τῆς ἐν Ἰωνίῃ οὕτω ἔσχε παραπλήσια δὲ τούτοισι καὶ Τήιοι ἐποίησαν. ἐπείτε γὰρ σφέων εἷλε χώματι τὸ τεῖχος Ἅρπαγος, ἐσβάντες πάντες ἐς τὰ πλοῖα οἴχοντο πλέοντες ἐπὶ τῆς Θρηίκης, καὶ ἐνθαῦτα ἔκτισαν πόλιν Ἄβδηρα, τὴν πρότερος τούτων Κλαζομένιος Τιμήσιος κτίσας οὐκ ἀπόνητο, ἀλλʼ ὑπὸ Θρηίκων ἐξελασθεὶς τιμὰς νῦν ὑπὸ Τηίων τῶν ἐν Ἀβδήροισι ὡς ἥρως ἔχει.
1.199. 1 ὁ δὲ δὴ αἴσχιστος τῶν νόμων ἐστὶ τοῖσι Βαβυλωνίοισι ὅδε· δεῖ πᾶσαν γυναῖκα ἐπιχωρίην ἱζομένην ἐς ἱρὸν Ἀφροδίτης ἅπαξ ἐν τῇ ζόῃ μιχθῆναι ἀνδρὶ ξείνῳ. πολλαὶ δὲ καὶ οὐκ ἀξιούμεναι ἀναμίσγεσθαι τῇσι ἄλλῃσι, οἷα πλούτῳ ὑπερφρονέουσαι, ἐπὶ ζευγέων ἐν καμάρῃσι ἐλάσασαι πρὸς τὸ ἱρὸν ἑστᾶσι· θεραπηίη δέ σφι ὄπισθε ἕπεται πολλή. αἱ δὲ πλεῦνες ποιεῦσι ὧδε· ἐν τεμένεϊ Ἀφροδίτης κατέαται στέφανον περὶ τῇσι κεφαλῇσι ἔχουσαι θώμιγγος πολλαὶ γυναῖκες· αἳ μὲν γὰρ προσέρχονται, αἳ δὲ ἀπέρχονται. σχοινοτενέες δὲ διέξοδοι πάντα τρόπον ὁδῶν ἔχουσι διὰ τῶν γυναικῶν, διʼ ὧν οἱ ξεῖνοι διεξιόντες ἐκλέγονται· ἔνθα ἐπεὰν ἵζηται γυνή, οὐ πρότερον ἀπαλλάσσεται ἐς τὰ οἰκία ἤ τίς οἱ ξείνων ἀργύριον ἐμβαλὼν ἐς τὰ γούνατα μιχθῇ ἔξω τοῦ ἱροῦ· ἐμβαλόντα δὲ δεῖ εἰπεῖν τοσόνδε· “ἐπικαλέω τοι τὴν θεὸν Μύλιττα.” Μύλιττα δὲ καλέουσι τὴν Ἀφροδίτην Ἀσσύριοι. τὸ δὲ ἀργύριον μέγαθος ἐστὶ ὅσον ὦν· οὐ γὰρ μὴ ἀπώσηται· οὐ γάρ οἱ θέμις ἐστί· γίνεται γὰρ ἱρὸν τοῦτο τὸ ἀργύριον. τῷ δὲ πρώτῳ ἐμβαλόντι ἕπεται οὐδὲ ἀποδοκιμᾷ οὐδένα. ἐπεὰν δὲ μιχθῇ, ἀποσιωσαμένη τῇ θεῷ ἀπαλλάσσεται ἐς τὰ οἰκία, καὶ τὠπὸ τούτου οὐκ οὕτω μέγα τί οἱ δώσεις ὥς μιν λάμψεαι. ὅσσαι μέν νυν εἴδεός τε ἐπαμμέναι εἰσὶ καὶ μεγάθεος, ταχὺ ἀπαλλάσσονται, ὅσαι δὲ ἄμορφοι αὐτέων εἰσί, χρόνον πολλὸν προσμένουσι οὐ δυνάμεναι τὸν νόμον ἐκπλῆσαι· καὶ γὰρ τριέτεα καὶ τετραέτεα μετεξέτεραι χρόνον μένουσι. ἐνιαχῇ δὲ καὶ τῆς Κύπρου ἐστὶ παραπλήσιος τούτῳ νόμος.
2.41. τοὺς μέν νυν καθαροὺς βοῦς τοὺς ἔρσενας καὶ τοὺς μόσχους οἱ πάντες Αἰγύπτιοι θύουσι, τὰς δὲ θηλέας οὔ σφι ἔξεστι θύειν, ἀλλὰ ἱραί εἰσι τῆς Ἴσιος· τὸ γὰρ τῆς Ἴσιος ἄγαλμα ἐὸν γυναικήιον βούκερων ἐστὶ κατά περ Ἕλληνες τὴν Ἰοῦν γράφουσι, καὶ τὰς βοῦς τὰς θηλέας Αἰγύπτιοι πάντες ὁμοίως σέβονται προβάτων πάντων μάλιστα μακρῷ. τῶν εἵνεκα οὔτε ἀνὴρ Αἰγύπτιος οὔτε γυνὴ ἄνδρα Ἕλληνα φιλήσειε ἂν τῷ στόματι, οὐδὲ μαχαίρῃ ἀνδρὸς Ἕλληνος χρήσεται οὐδὲ ὀβελοῖσι οὐδὲ λέβητι, οὐδὲ κρέως καθαροῦ βοὸς διατετμημένου Ἑλληνικῇ μαχαίρῃ γεύσεται. θάπτουσι δὲ τοὺς ἀποθνήσκοντας βοῦς τρόπον τόνδε· τὰς μὲν θηλέας ἐς τὸν ποταμὸν ἀπιεῖσι, τοὺς δὲ ἔρσενας κατορύσσουσι ἕκαστοι ἐν τοῖσι προαστείοισι, τὸ κέρας τὸ ἕτερον ἢ καὶ ἀμφότερα ὑπερέχοντα σημηίου εἵνεκεν· ἐπεὰν δὲ σαπῇ καὶ προσίῃ ὁ τεταγμένος χρόνος, ἀπικνέεται ἐς ἑκάστην πόλιν βᾶρις ἐκ τῆς Προσωπίτιδος καλευμένης νήσου. ἣ δʼ ἔστι μὲν ἐν τῷ Δέλτα, περίμετρον δὲ αὐτῆς εἰσὶ σχοῖνοι ἐννέα. ἐν ταύτῃ ὦ τῇ Προσωπίτιδι νήσῳ ἔνεισι μὲν καὶ ἄλλαι πόλιες συχναί, ἐκ τῆς δὲ αἱ βάριες παραγίνονται ἀναιρησόμεναι τὰ ὀστέα τῶν βοῶν, οὔνομα τῇ πόλι Ἀτάρβηχις, ἐν δʼ αὐτῇ Ἀφροδίτης ἱρὸν ἅγιον ἵδρυται. ἐκ ταύτης τῆς πόλιος πλανῶνται πολλοὶ ἄλλοι ἐς ἄλλας πόλις, ἀνορύξαντες δὲ τὰ ὀστέα ἀπάγουσι καὶ θάπτουσι ἐς ἕνα χῶρον πάντες. κατὰ ταὐτὰ δὲ τοῖσι βουσὶ καὶ τἆλλα κτήνεα θάπτουσι ἀποθνήσκοντα· καὶ γὰρ περὶ ταῦτα οὕτω σφι νενομοθέτηται· κτείνουσι γὰρ δὴ οὐδὲ ταῦτα. 2.42. ὅσοι μὲν δὴ Διὸς Θηβαιέος ἵδρυνται ἱρὸν ἤ νομοῦ τοῦ Θηβαίου εἰσί, οὗτοι μέν νυν πάντες ὀίων ἀπεχόμενοι αἶγας θύουσι. θεοὺς γὰρ δὴ οὐ τοὺς αὐτοὺς ἅπαντες ὁμοίως Αἰγύπτιοι σέβονται, πλὴν Ἴσιός τε καὶ Ὀσίριος, τὸν δὴ Διόνυσον εἶναι λέγουσι· τούτους δὲ ὁμοίως ἅπαντες σέβονται. ὅσοι δὲ τοῦ Μένδητος ἔκτηνται ἱρὸν ἢ νομοῦ τοῦ Μενδησίου εἰσί, οὗτοι δὲ αἰγῶν ἀπεχόμενοι ὄις θύουσι. Θηβαῖοι μέν νυν καὶ ὅσοι διὰ τούτους ὀίων ἀπέχονται, διὰ τάδε λέγουσι τὸν νόμον τόνδε σφίσι τεθῆναι. Ἡρακλέα θελῆσαι πάντως ἰδέσθαι τὸν Δία, καὶ τὸν οὐκ ἐθέλειν ὀφθῆναι ὑπʼ αὐτοῦ· τέλος δέ, ἐπείτε λιπαρέειν τὸν Ἡρακλέα, τάδε τὸν Δία μηχανήσασθαι· κριὸν ἐκδείραντα προσχέσθαι τε τὴν κεφαλὴν ἀποταμόντα τοῦ κριοῦ καὶ ἐνδύντα τὸ νάκος οὕτω οἱ ἑωυτὸν ἐπιδέξαι. ἀπὸ τούτου κριοπρόσωπον τοῦ Διὸς τὤγαλμα ποιεῦσι Αἰγύπτιοι, ἀπὸ δὲ Αἰγυπτίων Ἀμμώνιοι, ἐόντες Αἰγυπτίων τε καὶ Αἰθιόπων ἄποικοι καὶ φωνὴν μεταξὺ ἀμφοτέρων νομίζοντες. δοκέειν δέ μοι, καὶ τὸ οὔνομα Ἀμμώνιοι ἀπὸ τοῦδε σφίσι τὴν ἐπωνυμίην ἐποιήσαντο· Ἀμοῦν γὰρ Αἰγύπτιοι καλέουσι τὸν Δία. τοὺς δὲ κριοὺς οὐ θύουσι Θηβαῖοι, ἀλλʼ εἰσί σφι ἱροὶ διὰ τοῦτο. μιῇ δὲ ἡμέρῃ τοῦ ἐνιαυτοῦ, ἐν ὁρτῇ τοῦ Διός, κριὸν ἕνα κατακόψαντες καὶ ἀποδείραντες κατὰ τὠυτὸ ἐνδύουσι τὤγαλμα τοῦ Διός, καὶ ἔπειτα ἄλλο ἄγαλμα Ἡρακλέος προσάγουσι πρὸς αὐτό. ταῦτα δὲ ποιήσαντες τύπτονται οἱ περὶ τὸ ἱρὸν ἅπαντες τὸν κριὸν καὶ ἔπειτα ἐν ἱρῇ θήκῃ θάπτουσι αὐτόν.
2.52. ἔθυον δὲ πάντα πρότερον οἱ Πελασγοὶ θεοῖσι ἐπευχόμενοι, ὡς ἐγὼ ἐν Δωδώνῃ οἶδα ἀκούσας, ἐπωνυμίην δὲ οὐδʼ οὔνομα ἐποιεῦντο οὐδενὶ αὐτῶν· οὐ γὰρ ἀκηκόεσάν κω. θεοὺς δὲ προσωνόμασαν σφέας ἀπὸ τοῦ τοιούτου, ὅτι κόσμῳ θέντες τὰ πάντα πρήγματα καὶ πάσας νομὰς εἶχον. ἔπειτα δὲ χρόνου πολλοῦ διεξελθόντος ἐπύθοντο ἐκ τῆς Αἰγύπτου ἀπικόμενα τὰ οὐνόματα τῶν θεῶν τῶν ἄλλων, Διονύσου δὲ ὕστερον πολλῷ ἐπύθοντο. καὶ μετὰ χρόνον ἐχρηστηριάζοντο περὶ τῶν οὐνομάτων ἐν Δωδώνῃ· τὸ γὰρ δὴ μαντήιον τοῦτο νενόμισται ἀρχαιότατον τῶν ἐν Ἕλλησι χρηστηρίων εἶναι, καὶ ἦν τὸν χρόνον τοῦτον μοῦνον. ἐπεὶ ὦν ἐχρηστηριάζοντο ἐν τῇ Δωδώνῃ οἱ Πελασγοὶ εἰ ἀνέλωνται τὰ οὐνόματα τὰ ἀπὸ τῶν βαρβάρων ἥκοντα, ἀνεῖλε τὸ μαντήιον χρᾶσθαι. ἀπὸ μὲν δὴ τούτου τοῦ χρόνου ἔθυον τοῖσι οὐνόμασι τῶν θεῶν χρεώμενοι· παρὰ δὲ Πελασγῶν Ἕλληνες ἐξεδέξαντο ὕστερον. 2.53. ἔνθεν δὲ ἐγένοντο ἕκαστος τῶν θεῶν, εἴτε αἰεὶ ἦσαν πάντες, ὁκοῖοί τε τινὲς τὰ εἴδεα, οὐκ ἠπιστέατο μέχρι οὗ πρώην τε καὶ χθὲς ὡς εἰπεῖν λόγῳ. Ἡσίοδον γὰρ καὶ Ὅμηρον ἡλικίην τετρακοσίοισι ἔτεσι δοκέω μευ πρεσβυτέρους γενέσθαι καὶ οὐ πλέοσι· οὗτοι δὲ εἰσὶ οἱ ποιήσαντες θεογονίην Ἕλλησι καὶ τοῖσι θεοῖσι τὰς ἐπωνυμίας δόντες καὶ τιμάς τε καὶ τέχνας διελόντες καὶ εἴδεα αὐτῶν σημήναντες. οἱ δὲ πρότερον ποιηταὶ λεγόμενοι τούτων τῶν ἀνδρῶν γενέσθαι ὕστερον, ἔμοιγε δοκέειν, ἐγένοντο. τούτων τὰ μὲν πρῶτα αἱ Δωδωνίδες ἱρεῖαι λέγουσι, τὰ δὲ ὕστερα τὰ ἐς Ἡσίοδόν τε καὶ Ὅμηρον ἔχοντα ἐγὼ λέγω.
2.135. Ῥοδῶπις δὲ ἐς Αἴγυπτον ἀπίκετο Ἐάνθεω τοῦ Σαμίου κομίσαντος, ἀπικομένη δὲ κατʼ ἐργασίην ἐλύθη χρημάτων μεγάλων ὑπὸ ἀνδρὸς Μυτιληναίου Χαράξου τοῦ Σκαμανδρωνύμου παιδός, ἀδελφεοῦ δὲ Σαπφοῦς τῆς μουσοποιοῦ. οὕτω δὴ ἡ Ῥοδῶπις ἐλευθερώθη, καὶ κατέμεινέ τε ἐν Αἰγύπτῳ καὶ κάρτα ἐπαφρόδιτος γενομένη μεγάλα ἐκτήσατο χρήματα ὡς ἂν εἶναι Ῥοδώπι, ἀτὰρ οὐκ ὥς γε ἐς πυραμίδα τοιαύτην ἐξικέσθαι. τῆς γὰρ τὴν δεκάτην τῶν χρημάτων ἰδέσθαι ἐστὶ ἔτι καὶ ἐς τόδε παντὶ τῷ βουλομένῳ, οὐδὲν δεῖ μεγάλα οἱ χρήματα ἀναθεῖναι. ἐπεθύμησε γὰρ Ῥοδῶπις μνημήιον ἑωυτῆς ἐν τῇ Ἑλλάδι καταλιπέσθαι, ποίημα ποιησαμένη τοῦτο τὸ μὴ τυγχάνοι ἄλλῳ ἐξευρημένον καὶ ἀνακείμενον ἐν ἱρῷ, τοῦτο ἀναθεῖναι ἐς Δελφοὺς μνημόσυνον ἑωυτῆς. τῆς ὦν δεκάτης τῶν χρημάτων ποιησαμένη ὀβελοὺς βουπόρους πολλοὺς σιδηρέους, ὅσον ἐνεχώρεε ἡ δεκάτη οἱ, ἀπέπεμπε ἐς Δελφούς· οἳ καὶ νῦν ἔτι συννενέαται ὄπισθε μὲν τοῦ βωμοῦ τὸν Χῖοι ἀνέθεσαν, ἀντίον δὲ αὐτοῦ τοῦ νηοῦ. φιλέουσι δέ κως ἐν τῇ Ναυκράτι ἐπαφρόδιτοι γίνεσθαι αἱ ἑταῖραι. τοῦτο μὲν γὰρ αὕτη, τῆς πέρι λέγεται ὅδε ὁ λόγος, οὕτω δή τι κλεινὴ ἐγένετο ὡς καὶ οἱ πάντες Ἕλληνες Ῥοδώπιος τὸ οὔνομα ἐξέμαθον· τοῦτο δὲ ὕστερον ταύτης, τῇ οὔνομα ἦν Ἀρχιδίκη, ἀοίδιμος ἀνὰ τὴν Ἑλλάδα ἐγένετο, ἧσσον δὲ τῆς ἑτέρης περιλεσχήνευτος. Χάραξος δὲ ὡς λυσάμενος Ῥοδῶπιν ἀπενόστησε ἐς Μυτιλήνην, ἐν μέλεϊ Σαπφὼ πολλὰ κατεκερτόμησέ μιν.
2.181. Κυρηναίοισι δὲ Ἄμασις φιλότητά τε καὶ συμμαχίην συνεθήκατο, ἐδικαίωσε δὲ καὶ γῆμαι αὐτόθεν, εἴτʼ ἐπιθυμήσας Ἑλληνίδος γυναικὸς εἴτε καὶ ἄλλως φιλότητος Κυρηναίων εἵνεκα· γαμέει δὲ ὦν οἳ μὲν λέγουσι Βάττου οἳ δʼ Ἀρκεσίλεω θυγατέρα, οἳ δὲ Κριτοβούλου ἀνδρὸς τῶν ἀστῶν δοκίμου, τῇ οὔνομα ἦν Λαδίκη· τῇ ἐπείτε συγκλίνοιτο ὁ Ἄμασις, μίσγεσθαι οὐκ οἷός τε ἐγίνετο, τῇσι δὲ ἄλλῃσι γυναιξὶ ἐχρᾶτο. ἐπείτε δὲ πολλὸν τοῦτο ἐγίνετο, εἶπε ὁ Ἄμασις πρὸς τὴν Λαδίκην ταύτην καλεομένην, “ὦ γύναι, κατά με ἐφάρμαξας, καὶ ἔστι τοι οὐδεμία μηχανὴ μὴ οὐκ ἀπολωλέναι κάκιστα γυναικῶν πασέων.” ἡ δὲ Λαδίκη, ἐπείτε οἱ ἀρνευμένῃ οὐδὲν ἐγίνετο πρηΰτερος ὁ Ἄμασις, εὔχεται ἐν τῷ νόῳ τῇ Ἀφροδίτῃ, ἤν οἱ ὑπʼ ἐκείνην τὴν νύκτα μιχθῇ ὁ Ἄμασις, τοῦτο γάρ οἱ κακοῦ εἶναι μῆχος, ἄγαλμά οἱ ἀποπέμψειν ἐς Κυρήνην. μετὰ δὲ τὴν εὐχὴν αὐτίκα οἱ ἐμίχθη ὁ Ἄμασις. καὶ τὸ ἐνθεῦτεν ἤδη, ὁκότε ἔλθοι Ἄμασις πρὸς αὐτήν, ἐμίσγετο, καὶ κάρτα μιν ἔστερξε μετὰ τοῦτο. ἡ δὲ Λαδίκη ἀπέδωκε τὴν εὐχὴν τῇ θεῷ· ποιησαμένη γὰρ ἄγαλμα ἀπέπεμψε ἐς Κυρήνην, τὸ ἔτι καὶ ἐς ἐμὲ ἦν σόον, ἔξω τετραμμένον τοῦ Κυρηναίων ἄστεος. ταύτην τὴν Λαδίκην, ὡς ἐπεκράτησε Καμβύσης Αἰγύπτου καὶ ἐπύθετο αὐτῆς ἥτις εἴη, ἀπέπεμψε ἀσινέα ἐς Κυρήνην.
3.8. σέβονται δὲ Ἀράβιοι πίστις ἀνθρώπων ὅμοια τοῖσι μάλιστα, ποιεῦνται δὲ αὐτὰς τρόπῳ τοιῷδε· τῶν βουλομένων τὰ πιστὰ ποιέεσθαι ἄλλος ἀνήρ, ἀμφοτέρων αὐτῶν ἐν μέσῳ ἑστεώς, λίθῳ ὀξέι τὸ ἔσω τῶν χειρῶν παρὰ τοὺς δακτύλους τοὺς μεγάλους ἐπιτάμνει τῶν ποιευμένων τὰς πίστις, καὶ ἔπειτα λαβὼν ἐκ τοῦ ἱματίου ἑκατέρου κροκύδα ἀλείφει τῷ αἵματι ἐν μέσῳ κειμένους λίθους ἑπτά· τοῦτο δὲ ποιέων ἐπικαλέει τε τὸν Διόνυσον καὶ τὴν Οὐρανίην. ἐπιτελέσαντος δὲ τούτου ταῦτα, ὁ τὰς πίστις ποιησάμενος τοῖσι φίλοισι παρεγγυᾷ τὸν ξεῖνον ἢ καὶ τὸν ἀστόν, ἢν πρὸς ἀστὸν ποιέηται· οἱ δὲ φίλοι καὶ αὐτοὶ τὰς πίστις δικαιεῦσι σέβεσθαι. Διόνυσον δὲ θεῶν μοῦνον καὶ τὴν Οὐρανίην ἡγέονται εἶναι, καὶ τῶν τριχῶν τὴν κουρὴν κείρεσθαι φασὶ κατά περ αὐτὸν τὸν Διόνυσον κεκάρθαι· κείρονται δὲ περιτρόχαλα, ὑποξυρῶντες τοὺς κροτάφους. ὀνομάζουσι δὲ τὸν μὲν Διόνυσον Ὀροτάλτ, τὴν δὲ Οὐρανίην Ἀλιλάτ.
4.59. τὰ μὲν δὴ μέγιστα οὕτω σφι εὔπορα ἐστί, τὰ δὲ λοιπὰ νόμαια κατὰ τάδε σφι διακέεται. θεοὺς μὲν μούνους τούσδε ἱλάσκονται, Ἱστίην μὲν μάλιστα, ἐπὶ δὲ Δία καὶ Γῆν, νομίζοντες τὴν Γῆν τοῦ Διὸς εἶναι γυναῖκα, μετὰ δὲ τούτους, Ἀπόλλωνά τε καὶ οὐρανίην Ἀφροδίτην καὶ Ἡρακλέα καὶ Ἄρεα. τούτους μὲν πάντες Σκύθαι νενομίκασι, οἱ δὲ καλεόμενοι βασιλήιοι Σκύθαι καὶ τῷ Ποσειδέωνι θύουσι. ὀνομάζεται δὲ σκυθιστὶ Ἱστίη μὲν Ταβιτί, Ζεὺς δὲ ὀρθότατα κατὰ γνώμην γε τὴν ἐμὴν καλεόμενος Παπαῖος, Γῆ δὲ Ἀπί. Ἀπόλλων δὲ Γοιτόσυρος, οὐρανίη δὲ Ἀφροδίτη Ἀργίμπασα, Ποσειδέων δὲ Θαγιμασάδας. ἀγάλματα δὲ καὶ βωμοὺς καὶ νηοὺς οὐ νομίζουσι ποιέειν πλὴν Ἄρεϊ. τούτῳ δὲ νομίζουσι.
4.67. μάντιες δὲ Σκυθέων εἰσὶ πολλοί, οἳ μαντεύονται ῥάβδοισι ἰτεΐνῃσι πολλῇσι ὧδε· ἐπεὰν φακέλους ῥάβδων μεγάλους ἐνείκωνται, θέντες χαμαὶ διεξειλίσσουσι αὐτούς, καὶ ἐπὶ μίαν ἑκάστην ῥάβδον τιθέντες θεσπίζουσι, ἅμα τε λέγοντες ταῦτα συνειλέουσι τὰς ῥάβδους ὀπίσω καὶ αὖτις κατὰ μίαν συντιθεῖσι. αὕτη μὲν σφι ἡ μαντικὴ πατρωίη ἐστί. οἱ δὲ Ἐνάρεες οἱ ἀνδρόγυνοι τὴν Ἀφροδίτην σφίσι λέγουσι μαντικὴν δοῦναι· φιλύρης δʼ ὧν φλοιῷ μαντεύονται· ἐπεὰν τὴν φιλύρην τρίχα σχίσῃ, διαπλέκων ἐν τοῖσι δακτύλοισι τοῖσι ἑωυτοῦ καὶ διαλύων χρᾷ.
5.60. ἕτερος δὲ τρίπους ἐν ἑξαμέτρῳ τόνῳ λέγει Σκαῖος πυγμαχέων με ἑκηβόλῳ Ἀπόλλωνι νικήσας ἀνέθηκε τεῒν περικαλλὲς ἄγαλμα. Σκαῖος δʼ ἂν εἴη ὁ Ἱπποκόωντος, εἰ δὴ οὗτός γε ἐστὶ ὁ ἀναθεὶς καὶ μὴ ἄλλος τὠυτὸ οὔνομα ἔχων τῷ Ἱπποκόωντος, ἡλικίην κατὰ Οἰδίπουν τὸν Λαΐου. 5.61. τρίτος δὲ τρίπους λέγει καὶ οὗτος ἐν ἑξαμέτρῳ Λαοδάμας τρίποδʼ αὐτὸς ἐυσκόπῳ Ἀπόλλωνι μουναρχέων ἀνέθηκε τεῒν περικαλλὲς ἄγαλμα. ἐπὶ τούτου δὴ τοῦ Λαοδάμαντος τοῦ Ἐτεοκλέος μουναρχέοντος ἐξανιστέαται Καδμεῖοι ὑπʼ Ἀργείων καὶ τρέπονται ἐς τοὺς Ἐγχελέας. οἱ δὲ Γεφυραῖοι ὑπολειφθέντες ὕστερον ὑπὸ Βοιωτῶν ἀναχωρέουσι ἐς Ἀθήνας· καί σφι ἱρά ἐστι ἐν Ἀθήνῃσι ἱδρυμένα, τῶν οὐδὲν μέτα τοῖσι λοιποῖσι Ἀθηναίοισι, ἄλλα τε κεχωρισμένα τῶν ἄλλων ἱρῶν καὶ δὴ καὶ Ἀχαιίης Δήμητρος ἱρόν τε καὶ ὄργια.
6.105. καὶ πρῶτα μὲν ἐόντες ἔτι ἐν τῷ ἄστεϊ οἱ στρατηγοὶ ἀποπέμπουσι ἐς Σπάρτην κήρυκα Φειδιππίδην Ἀθηναῖον μὲν ἄνδρα, ἄλλως δὲ ἡμεροδρόμην τε καὶ τοῦτο μελετῶντα· τῷ δή, ὡς αὐτός τε ἔλεγε Φειδιππίδης καὶ Ἀθηναίοισι ἀπήγγελλε, περὶ τὸ Παρθένιον ὄρος τὸ ὑπὲρ Τεγέης ὁ Πὰν περιπίπτει· βώσαντα δὲ τὸ οὔνομα τοῦ Φειδιππίδεω τὸν Πᾶνα Ἀθηναίοισι κελεῦσαι ἀπαγγεῖλαι, διʼ ὅ τι ἑωυτοῦ οὐδεμίαν ἐπιμελείην ποιεῦνται ἐόντος εὐνόου Ἀθηναίοισι καὶ πολλαχῇ γενομένου σφι ἤδη χρησίμου, τὰ δʼ ἔτι καὶ ἐσομένου. καὶ ταῦτα μὲν Ἀθηναῖοι, καταστάντων σφι εὖ ἤδη τῶν πρηγμάτων, πιστεύσαντες εἶναι ἀληθέα ἱδρύσαντο ὑπὸ τῇ ἀκροπόλι Πανὸς ἱρόν, καὶ αὐτὸν ἀπὸ ταύτης τῆς ἀγγελίης θυσίῃσι ἐπετείοισι καὶ λαμπάδι ἱλάσκονται.
7.192. ὃ μὲν δὴ τετάρτῃ ἡμέρῃ ἐπέπαυτο· τοῖσι δὲ Ἕλλησι οἱ ἡμεροσκόποι ἀπὸ τῶν ἄκρων τῶν Εὐβοϊκῶν καταδραμόντες δευτέρῃ ἡμέρῃ ἀπʼ ἧς ὁ χειμὼν ὁ πρῶτος ἐγένετο, ἐσήμαινον πάντα τὰ γενόμενα περὶ τὴν ναυηγίην. οἳ δὲ ὡς ἐπύθοντο, Ποσειδέωνι σωτῆρι εὐξάμενοι καὶ σπονδὰς προχέαντες τὴν ταχίστην ὀπίσω ἠπείγοντο ἐπὶ τὸ Ἀρτεμίσιον, ἐλπίσαντες ὀλίγας τινάς σφι ἀντιξόους ἔσεσθαι νέας.''. None | 1.7. Now the sovereign power that belonged to the descendants of Heracles fell to the family of Croesus, called the Mermnadae, in the following way. ,Candaules, whom the Greeks call Myrsilus, was the ruler of Sardis ; he was descended from Alcaeus, son of Heracles; Agron son of Ninus, son of Belus, son of Alcaeus, was the first Heraclid king of Sardis and Candaules son of Myrsus was the last. ,The kings of this country before Agron were descendants of Lydus, son of Atys, from whom this whole Lydian district got its name; before that it was called the land of the Meii. ,The Heraclidae, descendants of Heracles and a female slave of Iardanus, received the sovereignty from these and held it, because of an oracle; and they ruled for twenty-two generations, or five hundred and five years, son succeeding father, down to Candaules son of Myrsus.
1.31. When Solon had provoked him by saying that the affairs of Tellus were so fortunate, Croesus asked who he thought was next, fully expecting to win second prize. Solon answered, “Cleobis and Biton. ,They were of Argive stock, had enough to live on, and on top of this had great bodily strength. Both had won prizes in the athletic contests, and this story is told about them: there was a festival of Hera in Argos, and their mother absolutely had to be conveyed to the temple by a team of oxen. But their oxen had not come back from the fields in time, so the youths took the yoke upon their own shoulders under constraint of time. They drew the wagon, with their mother riding atop it, traveling five miles until they arrived at the temple. ,When they had done this and had been seen by the entire gathering, their lives came to an excellent end, and in their case the god made clear that for human beings it is a better thing to die than to live. The Argive men stood around the youths and congratulated them on their strength; the Argive women congratulated their mother for having borne such children. ,She was overjoyed at the feat and at the praise, so she stood before the image and prayed that the goddess might grant the best thing for man to her children Cleobis and Biton, who had given great honor to the goddess. ,After this prayer they sacrificed and feasted. The youths then lay down in the temple and went to sleep and never rose again; death held them there. The Argives made and dedicated at Delphi statues of them as being the best of men.”
1.105.3. This temple, I discover from making inquiry, is the oldest of all the temples of the goddess, for the temple in Cyprus was founded from it, as the Cyprians themselves say; and the temple on Cythera was founded by Phoenicians from this same land of Syria .
1.105. From there they marched against Egypt : and when they were in the part of Syria called Palestine, Psammetichus king of Egypt met them and persuaded them with gifts and prayers to come no further. ,So they turned back, and when they came on their way to the city of Ascalon in Syria, most of the Scythians passed by and did no harm, but a few remained behind and plundered the temple of Heavenly Aphrodite. ,This temple, I discover from making inquiry, is the oldest of all the temples of the goddess, for the temple in Cyprus was founded from it, as the Cyprians themselves say; and the temple on Cythera was founded by Phoenicians from this same land of Syria . ,But the Scythians who pillaged the temple, and all their descendants after them, were afflicted by the goddess with the “female” sickness: and so the Scythians say that they are afflicted as a consequence of this and also that those who visit Scythian territory see among them the condition of those whom the Scythians call “Hermaphrodites”.
1.131. As to the customs of the Persians, I know them to be these. It is not their custom to make and set up statues and temples and altars, but those who do such things they think foolish, because, I suppose, they have never believed the gods to be like men, as the Greeks do; ,but they call the whole circuit of heaven Zeus, and to him they sacrifice on the highest peaks of the mountains; they sacrifice also to the sun and moon and earth and fire and water and winds. ,From the beginning, these are the only gods to whom they have ever sacrificed; they learned later to sacrifice to the “heavenly” Aphrodite from the Assyrians and Arabians. She is called by the Assyrians Mylitta, by the Arabians Alilat, by the Persians Mitra.
1.168. Thus, then, it went with the Ionian Phocaea. The Teians did the same things as the Phocaeans: when Harpagus had taken their walled city by building an earthwork, they all embarked aboard ship and sailed away for Thrace . There they founded a city, Abdera, which before this had been founded by Timesius of Clazomenae ; yet he got no profit of it, but was driven out by the Thracians. This Timesius is now honored as a hero by the Teians of Abdera .
1.199. The foulest Babylonian custom is that which compels every woman of the land to sit in the temple of Aphrodite and have intercourse with some stranger once in her life. Many women who are rich and proud and disdain to mingle with the rest, drive to the temple in covered carriages drawn by teams, and stand there with a great retinue of attendants. ,But most sit down in the sacred plot of Aphrodite, with crowns of cord on their heads; there is a great multitude of women coming and going; passages marked by line run every way through the crowd, by which the men pass and make their choice. ,Once a woman has taken her place there, she does not go away to her home before some stranger has cast money into her lap, and had intercourse with her outside the temple; but while he casts the money, he must say, “I invite you in the name of Mylitta” (that is the Assyrian name for Aphrodite). ,It does not matter what sum the money is; the woman will never refuse, for that would be a sin, the money being by this act made sacred. So she follows the first man who casts it and rejects no one. After their intercourse, having discharged her sacred duty to the goddess, she goes away to her home; and thereafter there is no bribe however great that will get her. ,So then the women that are fair and tall are soon free to depart, but the uncomely have long to wait because they cannot fulfill the law; for some of them remain for three years, or four. There is a custom like this in some parts of Cyprus . ' "
2.41. All Egyptians sacrifice unblemished bulls and bull-calves; they may not sacrifice cows: these are sacred to Isis. ,For the images of Isis are in woman's form, horned like a cow, exactly as the Greeks picture Io, and cows are held by far the most sacred of all beasts of the herd by all Egyptians alike. ,For this reason, no Egyptian man or woman will kiss a Greek man, or use a knife, or a spit, or a cauldron belonging to a Greek, or taste the flesh of an unblemished bull that has been cut up with a Greek knife. ,Cattle that die are dealt with in the following way. Cows are cast into the river, bulls are buried by each city in its suburbs, with one or both horns uncovered for a sign; then, when the carcass is decomposed, and the time appointed is at hand, a boat comes to each city from the island called Prosopitis, ,an island in the Delta, nine schoeni in circumference. There are many other towns on Prosopitis; the one from which the boats come to gather the bones of the bulls is called Atarbekhis; a temple of Aphrodite stands in it of great sanctity. ,From this town many go out, some to one town and some to another, to dig up the bones, which they then carry away and all bury in one place. As they bury the cattle, so do they all other beasts at death. Such is their ordice respecting these also; for they, too, may not be killed. " "2.42. All that have a temple of Zeus of Thebes or are of the Theban district sacrifice goats, but will not touch sheep. ,For no gods are worshipped by all Egyptians in common except Isis and Osiris, who they say is Dionysus; these are worshipped by all alike. Those who have a temple of Mendes or are of the Mendesian district sacrifice sheep, but will not touch goats. ,The Thebans, and those who by the Theban example will not touch sheep, give the following reason for their ordice: they say that Heracles wanted very much to see Zeus and that Zeus did not want to be seen by him, but that finally, when Heracles prayed, Zeus contrived ,to show himself displaying the head and wearing the fleece of a ram which he had flayed and beheaded. It is from this that the Egyptian images of Zeus have a ram's head; and in this, the Egyptians are imitated by the Ammonians, who are colonists from Egypt and Ethiopia and speak a language compounded of the tongues of both countries. ,It was from this, I think, that the Ammonians got their name, too; for the Egyptians call Zeus “Amon”. The Thebans, then, consider rams sacred for this reason, and do not sacrifice them. ,But one day a year, at the festival of Zeus, they cut in pieces and flay a single ram and put the fleece on the image of Zeus, as in the story; then they bring an image of Heracles near it. Having done this, all that are at the temple mourn for the ram, and then bury it in a sacred coffin. " '
2.52. Formerly, in all their sacrifices, the Pelasgians called upon gods without giving name or appellation to any (I know this, because I was told at Dodona ); for as yet they had not heard of such. They called them gods from the fact that, besides setting everything in order, they maintained all the dispositions. ,Then, after a long while, first they learned the names of the rest of the gods, which came to them from Egypt, and, much later, the name of Dionysus; and presently they asked the oracle at Dodona about the names; for this place of divination, held to be the most ancient in Hellas, was at that time the only one. ,When the Pelasgians, then, asked at Dodona whether they should adopt the names that had come from foreign parts, the oracle told them to use the names. From that time onwards they used the names of the gods in their sacrifices; and the Greeks received these later from the Pelasgians. 2.53. But whence each of the gods came to be, or whether all had always been, and how they appeared in form, they did not know until yesterday or the day before, so to speak; ,for I suppose Hesiod and Homer flourished not more than four hundred years earlier than I; and these are the ones who taught the Greeks the descent of the gods, and gave the gods their names, and determined their spheres and functions, and described their outward forms. ,But the poets who are said to have been earlier than these men were, in my opinion, later. The earlier part of all this is what the priestesses of Dodona tell; the later, that which concerns Hesiod and Homer, is what I myself say.
2.135. Rhodopis came to Egypt to work, brought by Xanthes of Samos, but upon her arrival was freed for a lot of money by Kharaxus of Mytilene, son of Scamandronymus and brother of Sappho the poetess. ,Thus Rhodopis lived as a free woman in Egypt, where, as she was very alluring, she acquired a lot of money—sufficient for such a Rhodopis, so to speak, but not for such a pyramid. ,Seeing that to this day anyone who likes can calculate what one tenth of her worth was, she cannot be credited with great wealth. For Rhodopis desired to leave a memorial of herself in Greece, by having something made which no one else had thought of or dedicated in a temple and presenting this at Delphi to preserve her memory; ,so she spent one tenth of her substance on the manufacture of a great number of iron beef spits, as many as the tenth would pay for, and sent them to Delphi ; these lie in a heap to this day, behind the altar set up by the Chians and in front of the shrine itself. ,The courtesans of Naucratis seem to be peculiarly alluring, for the woman of whom this story is told became so famous that every Greek knew the name of Rhodopis, and later on a certain Archidice was the theme of song throughout Greece, although less celebrated than the other. ,Kharaxus, after giving Rhodopis her freedom, returned to Mytilene . He is bitterly attacked by Sappho in one of her poems. This is enough about Rhodopis. ' "
2.181. Amasis made friends and allies of the people of Cyrene . And he decided to marry from there, either because he had his heart set on a Greek wife, or for the sake of the Corcyreans' friendship; ,in any case, he married a certain Ladice, said by some to be the daughter of Battus, of Arcesilaus by others, and by others again of Critobulus, an esteemed citizen of the place. But whenever Amasis lay with her, he became unable to have intercourse, though he managed with every other woman; ,and when this happened repeatedly, Amasis said to the woman called Ladice, “Woman, you have cast a spell on me, and there is no way that you shall avoid perishing the most wretchedly of all women.” ,So Ladice, when the king did not relent at all although she denied it, vowed in her heart to Aphrodite that, if Amasis could have intercourse with her that night, since that would remedy the problem, she would send a statue to Cyrene to her. And after the prayer, immediately, Amasis did have intercourse with her. And whenever Amasis came to her thereafter, he had intercourse, and he was very fond of her after this. ,Ladice paid her vow to the goddess; she had an image made and sent it to Cyrene, where it stood safe until my time, facing outside the city. Cambyses, when he had conquered Egypt and learned who Ladice was, sent her away to Cyrene unharmed. " '
3.8. There are no men who respect pledges more than the Arabians. This is how they give them: a man stands between the two pledging parties, and with a sharp stone cuts the palms of their hands, near the thumb; then he takes a piece of wood from the cloak of each and smears with their blood seven stones that lie between them, meanwhile calling on Dionysus and the Heavenly Aphrodite; ,after this is done, the one who has given his pledge commends the stranger (or his countryman if the other be one) to his friends, and his friends hold themselves bound to honor the pledge. ,They believe in no other gods except Dionysus and the Heavenly Aphrodite; and they say that they wear their hair as Dionysus does his, cutting it round the head and shaving the temples. They call Dionysus, Orotalt; and Aphrodite, Alilat.
4.59. The most important things are thus provided them. It remains now to show the customs which are established among them. The only gods whom they propitiate are these: Hestia in particular, and secondly Zeus and Earth, whom they believe to be the wife of Zeus; after these, Apollo, and the Heavenly Aphrodite, and Heracles, and Ares. All the Scythians worship these as gods; the Scythians called Royal sacrifice to Poseidon also. ,In the Scythian tongue, Hestia is called Tabiti; Zeus (in my judgment most correctly so called) Papaeus; Earth is Apia; Apollo Goetosyrus; the Heavenly Aphrodite Argimpasa; Poseidon Thagimasadas. It is their practice to make images and altars and shrines for Ares, but for no other god.
4.67. There are many diviners among the Scythians, who divine by means of many willow wands as I will show. They bring great bundles of wands, which they lay on the ground and unfasten, and utter their divinations as they lay the rods down one by one; and while still speaking, they gather up the rods once more and place them together again; ,this manner of divination is hereditary among them. The Enarees, who are hermaphrodites, say that Aphrodite gave them the art of divination, which they practise by means of lime-tree bark. They cut this bark into three portions, and prophesy while they braid and unbraid these in their fingers.
5.60. A second tripod says, in hexameter verse: 6.105. While still in the city, the generals first sent to Sparta the herald Philippides, an Athenian and a long-distance runner who made that his calling. As Philippides himself said when he brought the message to the Athenians, when he was in the Parthenian mountain above Tegea he encountered Pan. ,Pan called out Philippides' name and bade him ask the Athenians why they paid him no attention, though he was of goodwill to the Athenians, had often been of service to them, and would be in the future. ,The Athenians believed that these things were true, and when they became prosperous they established a sacred precinct of Pan beneath the Acropolis. Ever since that message they propitiate him with annual sacrifices and a torch-race. " '
7.192. The storm, then, ceased on the fourth day. Now the scouts stationed on the headlands of Euboea ran down and told the Hellenes all about the shipwreck on the second day after the storm began. ,After hearing this they prayed to Poseidon as their savior and poured libations. Then they hurried to Artemisium hoping to find few ships opposing them. So they came to Artemisium a second time and made their station there. From that time on they call Poseidon their savior. ''. None |
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26. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite, Uranian • Aphrodite, soul assimilated to
Found in books: Bernabe et al (2013) 391; Pinheiro Bierl and Beck (2013) 137; Schultz and Wilberding (2022) 178, 179
250d. μετʼ ἐκείνων τε ἔλαμπεν ὄν, δεῦρό τʼ ἐλθόντες κατειλήφαμεν αὐτὸ διὰ τῆς ἐναργεστάτης αἰσθήσεως τῶν ἡμετέρων στίλβον ἐναργέστατα. ὄψις γὰρ ἡμῖν ὀξυτάτη τῶν διὰ τοῦ σώματος ἔρχεται αἰσθήσεων, ᾗ φρόνησις οὐχ ὁρᾶται—δεινοὺς γὰρ ἂν παρεῖχεν ἔρωτας, εἴ τι τοιοῦτον ἑαυτῆς ἐναργὲς εἴδωλον παρείχετο εἰς ὄψιν ἰόν—καὶ τἆλλα ὅσα ἐραστά· νῦν δὲ κάλλος μόνον ταύτην ἔσχε μοῖραν, ὥστʼ ἐκφανέστατον εἶναι'265b. ΦΑΙ. πάνυ γε. ΣΩ. τῆς δὲ θείας τεττάρων θεῶν τέτταρα μέρη διελόμενοι, μαντικὴν μὲν ἐπίπνοιαν Ἀπόλλωνος θέντες, Διονύσου δὲ τελεστικήν, Μουσῶν δʼ αὖ ποιητικήν, τετάρτην δὲ ἀφροδίτης καὶ Ἔρωτος, ἐρωτικὴν μανίαν ἐφήσαμέν τε ἀρίστην εἶναι, καὶ οὐκ οἶδʼ ὅπῃ τὸ ἐρωτικὸν πάθος ἀπεικάζοντες, ἴσως μὲν ἀληθοῦς τινος ἐφαπτόμενοι, τάχα δʼ ἂν καὶ ἄλλοσε παραφερόμενοι, κεράσαντες οὐ παντάπασιν ἀπίθανον λόγον, '. None | 250d. as I said before, shone in brilliance among those visions; and since we came to earth we have found it shining most clearly through the clearest of our senses; for sight is the sharpest of the physical senses, though wisdom is not seen by it, for wisdom would arouse terrible love, if such a clear image of it were granted as would come through sight, and the same is true of the other lovely realities; but beauty alone has this privilege, and therefore it is most clearly seen'265b. Phaedrus. Certainly. Socrates. And we made four divisions of the divine madness, ascribing them to four gods, saying that prophecy was inspired by Apollo, the mystic madness by Dionysus, the poetic by the Muses, and the madness of love, inspired by Aphrodite and Eros, we said was the best. We described the passion of love in some sort of figurative manner, expressing some truth, perhaps, and perhaps being led away in another direction, and after composing a somewhat '. None |
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27. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Acropolis, Athens, naiskos of Aphrodite Pandemos • Aphrodite • Aphrodite (goddess, aka Mylitta, Ailat, Mitra) • Aphrodite Epitragia • Aphrodite Pandemos • Aphrodite Urania • Aphrodite, Apollo and • Aphrodite, Artemis and • Aphrodite, Zeus and • Aphrodite, cult and rites • Aphrodite, doves sacred to • Aphrodite, goats sacrificed to • Aphrodite, images and iconography • Aphrodite, sanctuaries and temples • Aphrodite, two cult titles and genealogies, significance of • Apollo, Aphrodite and • Artemis, Aphrodite and • Crete, Aphrodite in • Cyclades, Aphrodite and • Elis, statues of Aphrodite in • Gela (Sicily), terracotta relief with Aphrodite Pandemos • Hesiod, on Aphrodite • Homer, on Aphrodite • Homeric Hymns, Aphrodite • Knidian Aphrodite of Praxiteles • Magna Graecia (southern Italy) and Sicily, Gela(Sicily), terracotta relief with Aphrodite Pandemos • Parthenon, east frieze, Aphrodite on • Phidias, Elis, chryselephantine statue of Aphrodite Urania at • Praxiteles, Knidian Aphrodite of • Skopas, Aphrodite on a billy goat, statue of • Urania (precursor of/epithet for Aphrodite) • Zeus, Aphrodite and • doves, sacred to Aphrodite/Dione • goats, as sacrificial offerings to Aphrodite Pandemos • hetairai and Aphrodite • mirror covers, Aphrodite with goats and swans on • prostitutes (hetairai), and Aphrodite • sacrifice/sacrificial rituals, for Aphrodite Pandemos • sanctuaries and temples, of Aphrodite
Found in books: Eidinow and Kindt (2015) 379; Pachoumi (2017) 156; Schultz and Wilberding (2022) 51, 182; Simon (2021) 276, 277
180d. ὁποῖον δεῖ ἐπαινεῖν. ἐγὼ οὖν πειράσομαι τοῦτο ἐπανορθώσασθαι, πρῶτον μὲν ἔρωτα φράσαι ὃν δεῖ ἐπαινεῖν, ἔπειτα ἐπαινέσαι ἀξίως τοῦ θεοῦ. πάντες γὰρ ἴσμεν ὅτι οὐκ ἔστιν ἄνευ Ἔρωτος Ἀφροδίτη. μιᾶς μὲν οὖν οὔσης εἷς ἂν ἦν Ἔρως· ἐπεὶ δὲ δὴ δύο ἐστόν, δύο ἀνάγκη καὶ Ἔρωτε εἶναι. πῶς δʼ οὐ δύο τὼ θεά; ἡ μέν γέ που πρεσβυτέρα καὶ ἀμήτωρ Οὐρανοῦ θυγάτηρ, ἣν δὴ καὶ Οὐρανίαν ἐπονομάζομεν· ἡ δὲ νεωτέρα Διὸς καὶ Διώνης,' '. None | 180d. what sort we ought to praise. Now this defect I will endeavor to amend, and will first decide on a Love who deserves our praise, and then will praise him in terms worthy of his godhead. We are all aware that there is no Aphrodite or Love-passion without a Love. True, if that goddess were one, then Love would be one: but since there are two of her, there must needs be two Loves also. Does anyone doubt that she is double? Surely there is the elder, of no mother born, but daughter of Heaven, whence we name her Heavenly; while the younger was the child of Zeus and Dione, and her we call Popular.' '. None |
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28. Xenophon, Symposium, 8.9 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite, Ourania • Aphrodite, Pandemos
Found in books: Taylor and Hay (2020) 254; Versnel (2011) 71
| 8.9. Now, whether there is one Aphrodite or two, Heavenly and Vulgar, I do not know; for even Zeus, though considered one and the same, yet has many by-names. I do know, however, that in the case of Aphrodite there are separate altars and temples for the two, and also rituals, those of the Vulgar Aphrodite excelling in looseness, those of the Heavenly in chastity.''. None |
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29. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite, Ourania • Aphrodite, pigs and
Found in books: Lupu(2005) 58; Mikalson (2016) 256
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30. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aphrodite
Found in books: Meister (2019) 36; Nissinen and Uro (2008) 153
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31. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aphrodite Pandemos • Aphrodite Paphia
Found in books: Parker (2005) 408; Sommerstein and Torrance (2014) 33
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32. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite Paphia • Aphrodite relation to conception, childbirth and nursing • Aphrodite, Genetyllis • informal oaths, Aphrodite invoked
Found in books: Brule (2003) 24; Faraone (1999) 135; Humphreys (2018) 924; Parker (2005) 432; Sommerstein and Torrance (2014) 33, 324
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33. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aphrodite
Found in books: Meister (2019) 165; Naiden (2013) 322; de Jáuregui et al. (2011) 191
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34. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aphrodite • Homeric hymn to Aphrodite,
Found in books: Bowie (2021) 540; Meister (2019) 46; Pachoumi (2017) 36
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35. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite, deity of gamos
Found in books: Brule (2003) 147, 148; Kirichenko (2022) 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236; Meister (2019) 36; Stavrianopoulou (2013) 226
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36. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite/Venus • Venus/Aphrodite
Found in books: Farrell (2021) 145, 146; Goldhill (2022) 281; Hunter (2018) 65, 66; Lipka (2021) 37, 206; Morrison (2020) 83; Panoussi(2019) 160; Pirenne-Delforge and Pironti (2022) 209, 310, 313; Thorsen et al. (2021) 116
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37. Anon., Sibylline Oracles, 3.110-3.155 (1st cent. BCE - 5th cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite/Venus
Found in books: Bacchi (2022) 156, 175; Nissinen and Uro (2008) 267
| 3.110. 110 The judgment midway in a mighty age 3.111. Shall come, when all these things shall come to pass. 3.112. O navigable waters and each land 3.113. of the Orient and of the Occident, 3.114. Subject shall all things be to him who come 3.115. 115 Into the world again, and therefore he 3.116. Himself became first conscious of his power. 3.117. But when the threatenings of the mighty God 3.118. Are fulfilled, which he threatened mortals once, 3.119. When in Assyrian land they built a tower;– 3.120. 120 (And they all spoke one language, and resolved 3.121. To mount aloft into the starry heaven; 3.122. But on the air the Immortal straightway put 3.123. A mighty force; and then winds from above 3.124. Cast down the great tower and stirred mortals up 3.125. 125 To wrangling with each other; therefore men 3.126. Gave to that city the name of Babylon);– 3.127. Now when the tower fell and the tongues of men 3.128. Turned to all sorts of sounds, straightway all earth 3.129. Was filled with men and kingdoms were divided; 3.130. 130 And then the generation tenth appeared 3.131. of mortal men, from the time when the flood 3.132. Came upon earlier men. And Cronos reigned, 3.133. And Titan and Iapetus; and men called them 3.134. Best offspring of Gaia and of Uranus, 3.135. 135 Giving to them names both of earth and heaven, 3.136. Since they were very first of mortal men. 3.137. So there were three divisions of the earth 3.138. According to the allotment of each man, 3.139. And each one having his own portion reigned' "3.140. 140 And fought not; for a father's oaths were there" '3.141. And equal were their portions. But the time 3.142. Complete of old age on the father came, 3.143. And he died; and the sons infringing oath 3.144. Stirred up against each other bitter strife, 3.145. 145 Which one should have the royal rank and rule 3.146. Over all mortals; and against each other 3.147. Cronos and Titan fought. But Rhea and Gaia, 3.148. And Aphrodite fond of crowns, Demeter, 3.149. And Hestia and Dione of fair lock 3.150. 150 Brought them to friendship, and together called 3.151. All who were kings, both brothers and near kin, 3.152. And others of the same ancestral blood, 3.153. And they judged Cronos should reign king of all, 3.154. For he was oldest and of noblest form. 3.155. 155 But Titan laid on Cronos mighty oath''. None |
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38. Ovid, Metamorphoses, 4.321, 9.733-9.734, 10.722-10.727 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite (goddess, aka Mylitta, Ailat, Mitra) • Homeric Hymns, Aphrodite • Mercury/Hermes, and Venus/Aphrodite • Venus/Aphrodite
Found in books: Eidinow and Kindt (2015) 379; Meister (2019) 12; Miller and Clay (2019) 152; Panoussi(2019) 42, 91, 96; Taylor and Hay (2020) 254
4.321. esse deus, seu tu deus es, potes esse Cupido,
9.733. Sic et aves coeunt, interque animalia cuncta
10.722. desiluit pariterque sinum pariterque capillos 10.723. rupit et indignis percussit pectora palmis. 10.724. Questaque cum fatis “at non tamen omnia vestri 10.725. iuris erunt” dixit. “Luctus monimenta manebunt 10.726. semper, Adoni, mei, repetitaque mortis imago 10.727. annua plangoris peraget simulamina nostri.' '. None | 4.321. and Night resumes his reign, the god appear
9.733. was lovely, and the brother Caunus—twins.
10.722. the funeral screech-owl also warned her thrice, 10.723. with dismal cry; yet Myrrha onward goes. 10.724. It seems to her the black night lessens shame. 10.725. She holds fast to her nurse with her left hand, 10.726. and with the other hand gropes through the dark. 10.727. And now they go until she finds the door.' '. None |
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39. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite, Kythereia • Aphrodite/Venus
Found in books: Bortolani et al (2019) 241; Hubbard (2014) 218; Thorsen et al. (2021) 108, 109
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40. Mishnah, Avodah Zarah, 3.4 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Aphrodite, bath of • Venus-Aphrodite
Found in books: Bickerman and Tropper (2007) 907; Levine (2005) 229, 478
3.4. שָׁאַל פְּרוֹקְלוֹס בֶּן פִלוֹסְפוֹס אֶת רַבָּן גַּמְלִיאֵל בְּעַכּוֹ, שֶׁהָיָה רוֹחֵץ בַּמֶּרְחָץ שֶׁל אַפְרוֹדִיטִי, אָמַר לוֹ, כָּתוּב בְּתוֹרַתְכֶם, וְלֹא יִדְבַּק בְּיָדְךָ מְאוּמָה מִן הַחֵרֶם. מִפְּנֵי מָה אַתָּה רוֹחֵץ בַּמֶּרְחָץ שֶׁל אַפְרוֹדִיטִי. אָמַר לוֹ, אֵין מְשִׁיבִין בַּמֶּרְחָץ. וּכְשֶׁיָּצָא אָמַר לוֹ, אֲנִי לֹא בָאתִי בִגְבוּלָהּ, הִיא בָאתָה בִגְבוּלִי, אֵין אוֹמְרִים, נַעֲשֶׂה מֶרְחָץ לְאַפְרוֹדִיטִי נוֹי, אֶלָּא אוֹמְרִים, נַעֲשֶׂה אַפְרוֹדִיטִי נוֹי לַמֶּרְחָץ. דָּבָר אַחֵר, אִם נוֹתְנִין לְךָ מָמוֹן הַרְבֵּה, אִי אַתָּה נִכְנָס לַעֲבוֹדָה זָרָה שֶׁלְּךָ עָרוֹם וּבַעַל קֶרִי וּמַשְׁתִּין בְּפָנֶיהָ, וְזוֹ עוֹמֶדֶת עַל פִּי הַבִּיב וְכָל הָעָם מַשְׁתִּינִין לְפָנֶיהָ. לֹא נֶאֱמַר אֶלָּא אֱלֹהֵיהֶם. אֶת שֶׁנּוֹהֵג בּוֹ מִשּׁוּם אֱלוֹהַּ, אָסוּר. וְאֶת שֶׁאֵינוֹ נוֹהֵג בּוֹ מִשּׁוּם אֱלוֹהַּ, מֻתָּר:''. None | 3.4. Proclos, son of a plosphos, asked Rabban Gamaliel in Acco when the latter was bathing in the bathhouse of aphrodite. He said to him, “It is written in your torah, ‘let nothing that has been proscribed stick to your hand (Deuteronomy 13:18)’; why are you bathing in the bathhouse of Aphrodite?” He replied to him, “We do not answer questions relating to torah in a bathhouse.” When he came out, he said to him, “I did not come into her domain, she has come into mine. People do not say, ‘the bath was made as an adornment for Aphrodite’; rather they say, ‘Aphrodite was made as an adornment for the bath.’ Another reason is, even if you were given a large sum of money, you would not enter the presence of your idol while you were nude or had experienced seminal emission, nor would you urinate before it. But this statue of Aphrodite stands by a sewer and all people urinate before it. In the torah it is only stated, “their gods” (Deuteronomy 12:3) what is treated as a god is prohibited, what is not treated as a deity is permitted.''. None |
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41. Plutarch, Aristides, 11.3-11.8 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite, Pythios of Delphi
Found in books: Lipka (2021) 162; Mikalson (2003) 120
11.3. Ἀριστείδου δὲ πέμψαντος εἰς Δελφοὺς ἀνεῖλεν ὁ θεὸς Ἀθηναίους καθυπερτέρους ἔσεσθαι τῶν ἐναντίων εὐχομένους τῷ Διῒ καὶ τῇ Ἥρα τῇ Κιθαιρωνίᾳ καὶ Πανὶ καὶ νύμφαις Σφραγίτισι, καὶ θύοντας ἥρωσιν Ἀνδροκράτει, Λεύκωνι, Πεισάνδρῳ, Δαμοκράτει, Ὑψίωνι, Ἀκταίωνι, Πολϋΐδῳ, καὶ τὸν κίνδυνον ἐν γᾷ ἰδίᾳ ποιουμένους ἐν τῷ πεδίῳ τᾶς Δάματρος τᾶς Ἐλευσινίας καὶ τᾶς Κόρας. 11.4. οὗτος ὁ χρησμὸς ἀνενεχθεὶς ἀπορίαν τῷ Ἀριστείδῃ παρεῖχεν. οἱ μὲν γὰρ ἥρωες, οἷς ἐκέλευε θύειν, ἀρχηγέται Πλαταιέων ἦσαν, καὶ τὸ τῶν Σφραγιτίδων νυμφῶν ἄντρον ἐν μιᾷ κορυφῇ τοῦ Κιθαιρῶνός ἐστιν, εἰς δυσμὰς ἡλίου θερινὰς τετραμμένον, ἐν ᾧ καὶ μαντεῖον ἦν πρότερον, ὥς φασι, καὶ πολλοὶ κατείχοντο τῶν ἐπιχωρίων, οὓς νυμφολήπτους προσηγόρευον. 11.5. τὸ δὲ τῆς Ἐλευσινίας Δήμητρος πεδίον, καὶ τὸ τὴν μάχην ἐν ἰδίᾳ χώρᾳ ποιουμένοις τοῖς Ἀθηναίοις νίκην δίδοσθαι, πάλιν εἰς τὴν Ἀττικὴν ἀνεκαλεῖτο καὶ μεθίστη τὸν πόλεμον. ἔνθα τῶν Πλαταιέων ὁ στρατηγὸς Ἀρίμνηστος ἔδοξε κατὰ τοὺς ὕπνους ὑπὸ τοῦ Διὸς τοῦ Σωτῆρος ἐπερωτώμενον αὑτόν, ὅ τι δὴ πράττειν δέδοκται τοῖς Ἕλλησιν, εἰπεῖν, αὔριον εἰς Ἐλευσῖνα τὴν στρατιὰν ἀπάξομεν, ὦ δέσποτα, καὶ διαμαχούμεθα τοῖς βαρβάροις ἐκεῖ κατὰ τὸ πυθόχρηστον. 11.6. τὸν οὖν θεὸν φάναι διαμαρτάνειν αὐτοὺς τοῦ παντός· αὐτόθι γὰρ εἶναι περὶ τὴν Πλαταϊκὴν τὰ πυθόχρηστα καὶ ζητοῦντας ἀνευρήσειν. τούτων ἐναργῶς τῷ Ἀριμνήστῳ φανέντων ἐξεγρόμενος τάχιστα μετεπέμψατο τοὺς ἐμπειροτάτους καὶ πρεσβυτάτους τῶν πολιτῶν, μεθʼ ὧν διαλεγόμενος καὶ συνδιαπορῶν εὗρεν, ὅτι τῶν Ὑσιῶν πλησίον ὑπὸ τὸν Κιθαιρῶνα ναός ἐστιν ἀρχαῖος πάνυ πάνυ omitted by Bekker, now found in S. Δήμητρος Ἐλευσινίας καὶ Κόρης προσαγορευόμενος. 11.7. εὐθὺς οὖν παραλαβὼν τὸν Ἀριστείδην ἦγεν ἐπὶ τὸν τόπον, εὐφυέστατον ὄντα παρατάξαι φάλαγγα πεζικὴν ἱπποκρατουμένοις, διὰ τὰς ὑπωρείας τοῦ Κιθαιρῶνος ἄφιππα ποιούσας τὰ καταλήγοντα καὶ συγκυροῦντα τοῦ πεδίου πρὸς τὸ ἱερόν. αὐτοῦ δʼ ἦν καὶ τὸ τοῦ Ἀνδροκράτους ἡρῷον ἐγγύς, ἄλσει πυκνῶν καὶ συσκίων δένδρων περιεχόμενον. 11.8. ὅπως δὲ μηδὲν ἐλλιπὲς ἔχῃ πρὸς τὴν ἐλπίδα τῆς νίκης ὁ χρησμός, ἔδοξε τοῖς Πλαταιεῦσιν, Ἀριμνήστου γνώμην εἰπόντος, ἀνελεῖν τὰ πρὸς τὴν Ἀττικὴν ὅρια τῆς Πλαταιΐδος καὶ τὴν χώραν ἐπιδοῦναι τοῖς Ἀθηναίοις ὑπὲρ τῆς Ἑλλάδος ἐν οἰκείᾳ κατὰ τὸν χρησμὸν ἐναγωνίσασθαι.''. None | 11.3. 11.8. ''. None |
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42. Plutarch, On Isis And Osiris, 43, 53 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite, and sea, mother of universe
Found in books: Griffiths (1975) 140; Nissinen and Uro (2008) 254
| 43. They think that the risings of the Nile have some relation to the illuminations of the moon; for the greatest rising, Besides the famous ancient Nilometer at Elephantinê, others have been found at Philae, Edfu, and Esna. in the neighbourhood of Elephantinê, is twenty-eight cubits, which is the number of its illuminations that form the measure of each of its monthly cycles; the rising in the neighbourhood of Mendes and Xoïs, which is the least, is six cubits, corresponding to the first quarter. The mean rising, in the neighbourhood of Memphis, when it is normal, is fourteen cubits, corresponding to the full moon. The Apis, they say, is the animate image of Osiris, Cf. 359 b and 362 c, supra . and he comes into being when a fructifying light thrusts forth from the moon and falls upon a cow in her breeding-season. Cf. Moralia, 718 b, and Aelian, De Natura Animalium, xi. 10. Wherefore there are many things in the Apis that resemble features of the moon, his bright parts being darkened by the shadowy. Moreover, at the time of the new moon in the month of Pharnenoth they celebrate a festival to which they give the name of Osiris’s coming to the Moon, and this marks the beginning of the spring. Thus they make the power of Osiris to be fixed in the Moon, and say that Isis, since she is generation, is associated with him. For this reason they also call the Moon the mother of the world, and they think that she has a nature both male and female, as she is receptive and made pregt by the Sun, but she herself in turn emits and disseminates into the air generative principles. For, as they believe, the destructive activity of Typhon does not always prevail, but oftentimes is overpowered by such generation and put in bonds, and then at a later time is again released and contends against Horus, Cf. 358 d, supra . who is the terrestrial universe; and this is never completely exempt either from dissolution or from generation.'
53. Isis is, in fact, the female principle of Nature, and is receptive of every form of generation, in accord with which she is called by Plato Cf. Plato, Timaeus, 49 a and 51 a; also Moralia, 1014 d, 1015 d, and 1023 a. the gentle nurse and the all-receptive, and by most people has been called by countless names, since, because of the force of Reason, she turns herself to this thing or that and is receptive of all manner of shapes and forms. She has an innate love for the first and most domit of all things, which is identical with the good, and this she yearns for and pursues; but the portion which comes from evil she tries to avoid and to reject, for she serves them both as a place and means of growth, but inclines always towards the better and offers to it opportunity to create from her and to impregnate her with effluxes and likenesses in which she rejoices and is glad that she is made pregt and teeming with these creations. For creation is the image of being in matter, and the thing created is a picture of reality. '. None |
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43. Plutarch, Romulus, 2.5 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Aphrodite
Found in books: Hubbard (2014) 217; Lipka (2021) 162
2.5. τὸν δὲ Ταρχέτιον ὡς ἔγνω χαλεπῶς φέροντα συλλαβεῖν μὲν ἀμφοτέρας ἐπὶ θανάτῳ, τὴν δʼ Ἑστίαν ἰδόντα κατὰ τοὺς ὕπνους ἀπαγορεύουσαν αὐτῷ τὸν φόνον, ἱστόν τινα παρεγγυῆσαι ταῖς κόραις ὑφαίνειν δεδεμέναις, ὡς ὅταν ἐξυφήνωσι, τότε δοθησομένας πρὸς γάμον. ἐκείνας μὲν οὖν διʼ ἡμέρας ὑφαίνειν, ἑτέρας δὲ νύκτωρ τοῦ Ταρχετίου κελεύοντος ἀναλύειν τὸν ἱστόν. ἐκ δὲ τοῦ φαλλοῦ τῆς θεραπαινίδος τεκούσης δίδυμα, δοῦναί τινι Τερατίῳ τὸν Ταρχέτιον, ἀνελεῖν κελεύσαντα.''. None | 2.5. When Tarchetius learned of this, he was wroth, and seized both the maidens, purposing to put them to death. But the goddess Hestia appeared to him in his sleep and forbade him the murder. He therefore imposed upon the maidens the weaving of a certain web in their imprisonment, assuring them that when they had finished the weaving of it, they should then be given in marriage. By day, then, these maidens wove, but by night other maidens, at the command of Tarchetius, unravelled their web. And when the handmaid became the mother of twin children by the phantom, Tarchetius gave them to a certain Teratius with orders to destroy them.''. None |
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44. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite (goddess)
Found in books: Hahn Emmel and Gotter (2008) 259; Santangelo (2013) 71, 130
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45. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite, Euploia • Aphrodite, Galenaia • Aphrodite, Limenia • Aphrodite, Pelagia • Aphrodite, Pontia • Aphrodite, Soteira, absence of the epithet • Aphrodite, and the sea • gods, Aphrodite
Found in books: Bremmer (2008) 124; Jim (2022) 92; Thonemann (2020) 149, 150
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46. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite, Knidian • Aphrodite, birth of • Aphrodite, of Knidos (statue) • Cupid, son of Hermes and Aphrodite • Mercury/Hermes, and Venus/Aphrodite • Philiscus of Rhodes, his Aphrodite • Polycharmus, his Aphrodite • Praxiteles, Aphrodite of Cnidos • Rome, Portico of Octavia, and Phidias’ Aphrodite
Found in books: Borg (2008) 114; Clark (2007) 33; Hubbard (2014) 38; Miller and Clay (2019) 151; Rutledge (2012) 94, 113, 259; Rutter and Sparkes (2012) 62; Steiner (2001) 192
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47. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite, Ismenius of Thebes • Aphrodite, Pythios of Delphi
Found in books: Mikalson (2003) 84, 128, 214; Pirenne-Delforge and Pironti (2022) 209
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48. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite, Aphrodite Cyprus-born
Found in books: Bernabe et al (2013) 286; Naiden (2013) 44
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49. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Acropolis, Athens, naiskos of Aphrodite Pandemos • Aphrodite • Aphrodite Epitragia • Aphrodite Pandemos • Aphrodite Urania • Aphrodite, Aphrodite Urania • Aphrodite, Apollo and • Aphrodite, Artemis and • Aphrodite, Zeus and • Aphrodite, cult and rites • Aphrodite, doves sacred to • Aphrodite, goats sacrificed to • Aphrodite, images and iconography • Aphrodite, sanctuaries and temples • Aphrodite, two cult titles and genealogies, significance of • Apollo, Aphrodite and • Artemis, Aphrodite and • Crete, Aphrodite in • Cyclades, Aphrodite and • Elis, statues of Aphrodite in • Gela (Sicily), terracotta relief with Aphrodite Pandemos • Hesiod, on Aphrodite • Homer, on Aphrodite • Knidian Aphrodite of Praxiteles • Magna Graecia (southern Italy) and Sicily, Gela(Sicily), terracotta relief with Aphrodite Pandemos • Parthenon, east frieze, Aphrodite on • Phidias, Elis, chryselephantine statue of Aphrodite Urania at • Praxiteles, Knidian Aphrodite of • Skopas, Aphrodite on a billy goat, statue of • Urania (precursor of/epithet for Aphrodite) • Zeus, Aphrodite and • doves, sacred to Aphrodite/Dione • goats, as sacrificial offerings to Aphrodite Pandemos • hetairai and Aphrodite • mirror covers, Aphrodite with goats and swans on • prostitutes (hetairai), and Aphrodite • sacrifice/sacrificial rituals, for Aphrodite Pandemos • sanctuaries and temples, of Aphrodite
Found in books: Bernabe et al (2013) 268; Simon (2021) 276, 277
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50. Lucian, The Syrian Goddess, 32 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite, Knidian
Found in books: Demoen and Praet (2009) 141; Steiner (2001) 175
| 32. Hera, however, as you look at her will recall to you a variety of forms. Speaking generally she is undoubtedly Hera, but she has something of the attributes of Athene, and of Aphrodite, and of Selene, and of Rhea, and of Artemis, and of Nemesis, and of The Fates. In one of her hands she holds a sceptre, in the other a distaff; on her head she bears rays and a tower and she has a girdle wherewith they adorn none but Aphrodite of the sky. And without she is gilt with gold, and gems of great price adorn her, some white, some sea green, others wine dark, others flashing like fire. Besides these there are many onyxes from Sardinia and the jacinth and emeralds, the offerings of the Egyptians and of the Indians, Ethiopians, Medes, Armenians, and Babylonians. But the greatest wonder of all I will proceed to tell: she bears a gem on her head called a Lychnis; it takes its name from its attribute. From this stone flashes a great light in the night time, so that the whole temple gleams brightly as by the light of myriads of candles, but in the daytime the brightness grows faint; the gem has the likeness of a bright fire. There is also another marvel in this image: if you stand over against it, it looks you in the face, and as you pass it the gaze still follows you, and if another approaching from a different quarter looks at it, he is similarly affected.''. None |
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51. Pausanias, Description of Greece, 1.1.3, 1.4.4, 1.14.6-1.14.7, 1.19.2, 1.22.3, 2.5.1, 2.22.1, 2.31.5, 2.34.11, 3.13.9, 3.23.1, 5.11.8, 5.14.10, 5.27.5, 6.20.3, 6.25.1, 8.42.4-8.42.7, 8.48.6, 9.19.5 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Acrae, inscription of Hera and Aphrodite from • Acrocorinth, cult statue of Aphrodite of • Acropolis, Athens, naiskos of Aphrodite Pandemos • Aegean islands, Aphrodite associated with • Aphrodite • Aphrodite (goddess, aka Mylitta, Ailat, Mitra) • Aphrodite Apostrophia • Aphrodite Epitragia • Aphrodite Hera • Aphrodite Olympios • Aphrodite Pandemos • Aphrodite Sozousa • Aphrodite Urania • Aphrodite of Cnidos • Aphrodite, Aegean islands, associated with • Aphrodite, Antheia • Aphrodite, Aphrodite Cyprus-born • Aphrodite, Apollo and • Aphrodite, Ares and • Aphrodite, Artemis and • Aphrodite, Athena and • Aphrodite, Basilis • Aphrodite, Charites/Graces and • Aphrodite, Dione and • Aphrodite, Dionysus and • Aphrodite, Einodia • Aphrodite, Euploia • Aphrodite, Galenaia • Aphrodite, Hephaestus and • Aphrodite, Hera • Aphrodite, Hera and • Aphrodite, Knidian • Aphrodite, Kythereia • Aphrodite, Limenia • Aphrodite, Nymphia • Aphrodite, Ourania • Aphrodite, Pandemos • Aphrodite, Pelagia • Aphrodite, Pontia • Aphrodite, Pythios of Delphi • Aphrodite, Soteira, absence of the epithet • Aphrodite, Zeus and • Aphrodite, and sea, and moon • Aphrodite, and the sea • Aphrodite, birth • Aphrodite, birth scenes and stories • Aphrodite, calming influence of • Aphrodite, cult and rites • Aphrodite, doves sacred to • Aphrodite, garden, association with • Aphrodite, goats sacrificed to • Aphrodite, images and iconography • Aphrodite, in Judgment of Paris scenes • Aphrodite, in the Hippolytus • Aphrodite, magic girdle of • Aphrodite, origins and development • Aphrodite, sanctuaries and temples • Aphrodite, sculpture of • Aphrodite, two cult titles and genealogies, significance of • Aphrodite,, Heavenly Aphrodite • Aphrodite,, and Paphos • Aphrodite,, on vase • Aphrodite,, square shaped • Aphrodite’s births • Apollo, Aphrodite and • Ares, Aphrodite and • Artemis, Aphrodite and • Athena, Aphrodite and • Athens, Aphrodite/Urania in the Gardens, sanctuary of • Charites (Graces), Aphrodite and • Crete, Aphrodite in • Cronus, Aphrodite and • Cyclades, Aphrodite and • Dionysus, Aphrodite and • Elis, statues of Aphrodite in • Galaxidi, Roman Imperial era medallion with birth of Aphrodite found at • Gela (Sicily), terracotta relief with Aphrodite Pandemos • Harbours of Cypris • Hephaestus, Aphrodite and • Hera, Aphrodite • Hera, Aphrodite Hera • Hera, Aphrodite and • Hesiod, on Aphrodite • Homer, on Aphrodite • Homeric Hymns, Aphrodite • Knidian Aphrodite of Praxiteles • Magna Graecia (southern Italy) and Sicily, Aphrodite and Hera in • Magna Graecia (southern Italy) and Sicily, Gela(Sicily), terracotta relief with Aphrodite Pandemos • Moon, emerging from sea, and Aphrodite • Nilsson, Martin, on Aphrodite • Parthenon, east frieze, Aphrodite on • Phidias, Elis, chryselephantine statue of Aphrodite Urania at • Phoenicia, and Aphrodite • Praxiteles, Knidian Aphrodite of • Samos, cult statue of Aphrodite in Heraeum • Selene, and Aphrodite • Sikyon, sanctuary of Aphrodite • Skopas, Aphrodite on a billy goat, statue of • Sparta, cult statue of Aphrodite of • Thebes, Aphrodite in • Urania (precursor of/epithet for Aphrodite) • Zeus, Aphrodite and • birth scenes and stories, Aphrodite • doves, sacred to Aphrodite/Dione • goats, as sacrificial offerings to Aphrodite Pandemos • gods, Aphrodite • hetairai and Aphrodite • mirror covers, Aphrodite with goats and swans on • prostitutes (hetairai), and Aphrodite • sacrifice/sacrificial rituals, for Aphrodite Pandemos • sanctuaries and temples, of Aphrodite • temple, of Aphrodite Euploia • vegetation deities, Aphrodite and • weddings and marriages, Ares and Aphrodite
Found in books: Bernabe et al (2013) 286; Borg (2008) 16; Bortolani et al (2019) 240, 252; Clay and Vergados (2022) 74; Eidinow and Kindt (2015) 251, 379; Elsner (2007) 41; Gaifman (2012) 67, 306, 309; Griffiths (1975) 116; Gygax (2016) 193; Humphreys (2018) 1086; Jim (2022) 11, 19, 92; Lipka (2021) 148; Mikalson (2003) 84, 110; Nissinen and Uro (2008) 148, 152; Petrovic and Petrovic (2016) 196; Pirenne-Delforge and Pironti (2022) 29, 30, 160, 161, 175, 232, 299; Repath and Whitmarsh (2022) 14; Simon (2021) 200, 256, 257, 259, 261, 276, 277; Steiner (2001) 88, 175; Thonemann (2020) 149, 150; Versnel (2011) 81; Álvarez (2019) 145
1.1.3. θέας δὲ ἄξιον τῶν ἐν Πειραιεῖ μάλιστα Ἀθηνᾶς ἐστι καὶ Διὸς τέμενος· χαλκοῦ μὲν ἀμφότερα τὰ ἀγάλματα, ἔχει δὲ ὁ μὲν σκῆπτρον καὶ Νίκην, ἡ δὲ Ἀθηνᾶ δόρυ. ἐνταῦθα Λεωσθένην, ὃς Ἀθηναίοις καὶ τοῖς πᾶσιν Ἕλλησιν ἡγούμενος Μακεδόνας ἔν τε Βοιωτοῖς ἐκράτησε μάχῃ καὶ αὖθις ἔξω Θερμοπυλῶν καὶ βιασάμενος ἐς Λάμιαν κατέκλεισε τὴν ἀπαντικρὺ τῆς Οἴτης, τοῦτον τὸν Λεωσθένην καὶ τοὺς παῖδας ἔγραψεν Ἀρκεσίλαος . ἔστι δὲ τῆς στοᾶς τῆς μακρᾶς, ἔνθα καθέστηκεν ἀγορὰ τοῖς ἐπὶ θαλάσσης—καὶ γὰρ τοῖς ἀπωτέρω τοῦ λιμένος ἐστὶν ἑτέρα—, τῆς δὲ ἐπὶ θαλάσσης στοᾶς ὄπισθεν ἑστᾶσι Ζεὺς καὶ Δῆμος, Λεωχάρους ἔργον. πρὸς δὲ τῇ θαλάσσῃ Κόνων ᾠκοδόμησεν Ἀφροδίτης ἱερόν, τριήρεις Λακεδαιμονίων κατεργασάμενος περὶ Κνίδον τὴν ἐν τῇ Καρικῇ χερρονήσῳ. Κνίδιοι γὰρ τιμῶσιν Ἀφροδίτην μάλιστα, καί σφισιν ἔστιν ἱερὰ τῆς θεοῦ· τὸ μὲν γὰρ ἀρχαιότατον Δωρίτιδος, μετὰ δὲ τὸ Ἀκραίας, νεώτατον δὲ ἣν Κνιδίαν οἱ πολλοί, Κνίδιοι δὲ αὐτοὶ καλοῦσιν Εὔπλοιαν.
1.4.4. οὗτοι μὲν δὴ τοὺς Ἕλληνας τρόπον τὸν εἰρημένον ἔσωζον, οἱ δὲ Γαλάται Πυλῶν τε ἐντὸς ἦσαν καὶ τὰ πολίσματα ἑλεῖν ἐν οὐδενὶ τὰ λοιπὰ ποιησάμενοι Δελφοὺς καὶ τὰ χρήματα. τοῦ θεοῦ διαρπάσαι μάλιστα εἶχον σπουδήν. καί σφισιν αὐτοί τε Δελφοὶ καὶ Φωκέων ἀντετάχθησαν οἱ τὰς πόλεις περὶ τὸν Παρνασσὸν οἰκοῦντες, ἀφίκετο δὲ καὶ δύναμις Αἰτωλῶν· τὸ γὰρ Αἰτωλικὸν προεῖχεν ἀκμῇ νεότητος τὸν χρόνον τοῦτον. ὡς δὲ ἐς χεῖρας συνῄεσαν, ἐνταῦθα κεραυνοί τε ἐφέροντο ἐς τοὺς Γαλάτας καὶ ἀπορραγεῖσαι πέτραι τοῦ Παρνασσοῦ, δείματά τε ἄνδρες ἐφίσταντο ὁπλῖται τοῖς βαρβάροις· τούτων τοὺς μὲν ἐξ Ὑπερβορέων λέγουσιν ἐλθεῖν, Ὑπέροχον καὶ Ἀμάδοκον, τὸν δὲ τρίτον Πύρρον εἶναι τὸν Ἀχιλλέως· ἐναγίζουσι δὲ ἀπὸ ταύτης Δελφοὶ τῆς συμμαχίας Πύρρῳ, πρότερον ἔχοντες ἅτε ἀνδρὸς πολεμίου καὶ τὸ μνῆμα ἐν ἀτιμίᾳ.
1.14.6. ὑπὲρ δὲ τὸν Κεραμεικὸν καὶ στοὰν τὴν καλουμένην Βασίλειον ναός ἐστιν Ἡφαίστου. καὶ ὅτι μὲν ἄγαλμά οἱ παρέστηκεν Ἀθηνᾶς, οὐδὲν θαῦμα ἐποιούμην τὸν ἐπὶ Ἐριχθονίῳ ἐπιστάμενος λόγον· τὸ δὲ ἄγαλμα ὁρῶν τῆς Ἀθηνᾶς γλαυκοὺς ἔχον τοὺς ὀφθαλμοὺς Λιβύων τὸν μῦθον ὄντα εὕρισκον· τούτοις γάρ ἐστιν εἰρημένον Ποσειδῶνος καὶ λίμνης Τριτωνίδος θυγατέρα εἶναι καὶ διὰ τοῦτο γλαυκοὺς εἶναι ὥσπερ καὶ τῷ Ποσειδῶνι τοὺς ὀφθαλμούς. 1.14.7. πλησίον δὲ ἱερόν ἐστιν Ἀφροδίτης Οὐρανίας. πρώτοις δὲ ἀνθρώπων Ἀσσυρίοις κατέστη σέβεσθαι τὴν Οὐρανίαν, μετὰ δὲ Ἀσσυρίους Κυπρίων Παφίοις καὶ Φοινίκων τοῖς Ἀσκάλωνα ἔχουσιν ἐν τῇ Παλαιστίνῃ, παρὰ δὲ Φοινίκων Κυθήριοι μαθόντες σέβουσιν· Ἀθηναίοις δὲ κατεστήσατο Αἰγεύς, αὑτῷ τε οὐκ εἶναι παῖδας νομίζων—οὐ γάρ πω τότε ἦσαν— καὶ ταῖς ἀδελφαῖς γενέσθαι τὴν συμφορὰν ἐκ μηνίματος τῆς Οὐρανίας. τὸ δὲ ἐφʼ ἡμῶν ἔτι ἄγαλμα λίθου Παρίου καὶ ἔργον Φειδίου · δῆμος δέ ἐστιν Ἀθηναίοις Ἀθμονέων, οἳ Πορφυρίωνα ἔτι πρότερον Ἀκταίου βασιλεύσαντα τῆς Οὐρανίας φασὶ τὸ παρὰ σφίσιν ἱερὸν ἱδρύσασθαι. λέγουσι δὲ ἀνὰ τοὺς δήμους καὶ ἄλλα οὐδὲν ὁμοίως καὶ οἱ τὴν πόλιν ἔχοντες.
1.19.2. —ἐς δὲ τὸ χωρίον, ὃ Κήπους ὀνομάζουσι, καὶ τῆς Ἀφροδίτης τὸν ναὸν οὐδεὶς λεγόμενός σφισίν ἐστι λόγος· οὐ μὴν οὐδὲ ἐς τὴν Ἀφροδίτην, ἣ τοῦ ναοῦ πλησίον ἕστηκε. ταύτης γὰρ σχῆμα μὲν τετράγωνον κατὰ ταὐτὰ καὶ τοῖς Ἑρμαῖς, τὸ δὲ ἐπίγραμμα σημαίνει τὴν Οὐρανίαν Ἀφροδίτην τῶν καλουμένων Μοιρῶν εἶναι πρεσβυτάτην. τὸ δὲ ἄγαλμα τῆς Ἀφροδίτης τῆς ἐν τοῖς Κήποις ἔργον ἐστὶν Ἀλκαμένους καὶ τῶν Ἀθήνῃσιν ἐν ὀλίγοις θέας ἄξιον.
1.22.3. Ἀφροδίτην δὲ τὴν Πάνδημον, ἐπεί τε Ἀθηναίους Θησεὺς ἐς μίαν ἤγαγεν ἀπὸ τῶν δήμων πόλιν, αὐτήν τε σέβεσθαι καὶ Πειθὼ κατέστησε· τὰ μὲν δὴ παλαιὰ ἀγάλματα οὐκ ἦν ἐπʼ ἐμοῦ, τὰ δὲ ἐπʼ ἐμοῦ τεχνιτῶν ἦν οὐ τῶν ἀφανεστάτων. ἔστι δὲ καὶ Γῆς Κουροτρόφου καὶ Δήμητρος ἱερὸν Χλόης· τὰ δὲ ἐς τὰς ἐπωνυμίας ἔστιν αὐτῶν διδαχθῆναι τοῖς ἱερεῦσιν ἐλθόντα ἐς λόγους.
2.5.1. ἀνελθοῦσι δὲ ἐς τὸν Ἀκροκόρινθον ναός ἐστιν Ἀφροδίτης· ἀγάλματα δὲ αὐτή τε ὡπλισμένη καὶ Ἥλιος καὶ Ἔρως ἔχων τόξον. τὴν δὲ πηγήν, ἥ ἐστιν ὄπισθεν τοῦ ναοῦ, δῶρον μὲν Ἀσωποῦ λέγουσιν εἶναι, δοθῆναι δὲ Σισύφῳ· τοῦτον γὰρ εἰδότα, ὡς εἴη Ζεὺς ἡρπακὼς Αἴγιναν θυγατέρα Ἀσωποῦ, μὴ πρότερον φάναι ζητοῦντι μηνύσειν πρὶν ἤ οἱ καὶ ἐν Ἀκροκορίνθῳ γένοιτο ὕδωρ· δόντος δὲ Ἀσωποῦ μηνύει τε οὕτως καὶ ἀντὶ τοῦ μηνύματος δίκην—ὅτῳ πιστὰ—ἐν Ἅιδου δίδωσιν. ἤκουσα δὲ ἤδη τὴν Πειρήνην φαμένων εἶναι ταύτην καὶ τὸ ὕδωρ αὐτόθεν ὑπορρεῖν τὸ ἐν τῇ πόλει.
2.22.1. τῆς δὲ Ἥρας ὁ ναὸς τῆς Ἀνθείας ἐστὶ τοῦ ἱεροῦ τῆς Λητοῦς ἐν δεξιᾷ καὶ πρὸ αὐτοῦ γυναικῶν τάφος. ἀπέθανον δὲ αἱ γυναῖκες ἐν μάχῃ πρὸς Ἀργείους τε καὶ Περσέα, ἀπὸ νήσων τῶν ἐν Αἰγαίῳ Διονύσῳ συνεστρατευμέναι· καὶ διὰ τοῦτο Ἁλίας αὐτὰς ἐπονομάζουσιν. ἀντικρὺ δὲ τοῦ μνήματος τῶν γυναικῶν Δήμητρός ἐστιν ἱερὸν ἐπίκλησιν Πελασγίδος ἀπὸ τοῦ ἱδρυσαμένου Πελασγοῦ τοῦ Τριόπα, καὶ οὐ πόρρω τοῦ ἱεροῦ τάφος Πελασγοῦ.
2.31.5. εἰσὶ δὲ οὐ μακρὰν τῆς Λυκείας Ἀρτέμιδος βωμοὶ διεστηκότες οὐ πολὺ ἀπʼ ἀλλήλων· ὁ μὲν πρῶτός ἐστιν αὐτῶν Διονύσου κατὰ δή τι μάντευμα ἐπίκλησιν Σαώτου, δεύτερος δὲ Θεμίδων ὀνομαζόμενος· Πιτθεὺς τοῦτον ἀνέθηκεν, ὡς λέγουσιν. Ἡλίου δὲ Ἐλευθερίου καὶ σφόδρα εἰκότι λόγῳ δοκοῦσί μοι ποιῆσαι βωμόν, ἐκφυγόντες δουλείαν ἀπὸ Ξέρξου τε καὶ Περσῶν.
2.34.11. τοσαῦτα μὲν Ἑρμιονεῦσίν ἐστιν ἐνταῦθα· ἡ δὲ ἐφʼ ἡμῶν πόλις ἀπέχει μὲν τῆς ἄκρας, ἐφʼ ᾗ τοῦ Ποσειδῶνος τὸ ἱερόν, τέσσαρας μάλιστα σταδίους, κειμένη δὲ ἐν ὁμαλῷ τὰ πρῶτα ἠρέμα ἐς πρόσαντες ἄνεισι, τὸ δέ ἐστιν ἤδη τοῦ Πρωνός· Πρῶνα γὰρ τὸ ὄρος τοῦτο ὀνομάζουσι. τεῖχος μὲν δὴ περὶ πᾶσαν τὴν Ἑρμιόνα ἕστηκε· τὰ δὲ ἐς συγγραφὴν καὶ ἄλλα παρείχετο καὶ ὧν αὐτὸς ποιήσασθαι μάλιστα ἠξίωσα μνήμην. Ἀφροδίτης ναός ἐστιν ἐπίκλησιν Ποντίας καὶ Λιμενίας τῆς αὐτῆς, ἄγαλμα δὲ λευκοῦ λίθου μεγέθει τε μέγα καὶ ἐπὶ τῇ τέχνῃ θέας ἄξιον.
3.13.9. ξόανον δὲ ἀρχαῖον καλοῦσιν Ἀφροδίτης Ἥρας· ἐπὶ δὲ θυγατρὶ γαμουμένῃ νενομίκασι τὰς μητέρας τῇ θεῷ θύειν. τοῦ λόφου δὲ κατὰ τὴν ἐς δεξιὰν ὁδὸν Ἑτοιμοκλέους ἐστὶν εἰκών· τῷ δὲ Ἑτοιμοκλεῖ καὶ αὐτῷ καὶ Ἱπποσθένει τῷ πατρὶ πάλης εἰσὶν Ὀλυμπικαὶ νῖκαι, καὶ συναμφοτέροις μὲν μία τε καὶ δέκα, τῷ δὲ Ἱπποσθένει μιᾷ νίκῃ τὸν υἱὸν παρελθεῖν ὑπῆρξεν.
3.23.1. Κύθηρα δὲ κεῖται μὲν ἀπαντικρὺ Βοιῶν, ἐς δὲ Πλατανιστοῦντα—ἐλάχιστον γὰρ τῆς ἠπείρου ταύτῃ διέστηκεν ἡ νῆσος—ἐς ταύτην τὴν ἄκραν τὸν Πλατανιστοῦντα ἀπὸ ἄκρας τῆς ἠπείρου, καλουμένης δὲ Ὄνου γνάθου, σταδίων πλοῦς τεσσαράκοντά ἐστιν. ἐν Κυθήροις δὲ ἐπὶ θαλάσσης Σκάνδειά ἐστιν ἐπίνειον, Κύθηρα δὲ ἡ πόλις ἀναβάντι ἀπὸ Σκανδείας στάδια ὡς δέκα. τὸ δὲ ἱερὸν τῆς Οὐρανίας ἁγιώτατον καὶ ἱερῶν ὁπόσα Ἀφροδίτης παρʼ Ἕλλησίν ἐστιν ἀρχαιότατον· αὐτὴ δὲ ἡ θεὸς ξόανον ὡπλισμένον.
5.11.8. ἐπὶ δὲ τοῦ βάθρου τοῦ τὸν θρόνον τε ἀνέχοντος καὶ ὅσος ἄλλος κόσμος περὶ τὸν Δία, ἐπὶ τούτου τοῦ βάθρου χρυσᾶ ποιήματα, ἀναβεβηκὼς ἐπὶ ἅρμα Ἤλιος καὶ Ζεύς τέ ἐστι καὶ Ἥρα, ἔτι δὲ Ἥφαιστος, παρὰ δὲ αὐτὸν Χάρις· ταύτης δὲ Ἑρμῆς ἔχεται, τοῦ Ἑρμοῦ δὲ Ἑστία· μετὰ δὲ τὴν Ἑστίαν Ἔρως ἐστὶν ἐκ θαλάσσης Ἀφροδίτην ἀνιοῦσαν ὑποδεχόμενος, τὴν δὲ Ἀφροδίτην στεφανοῖ Πειθώ· ἐπείργασται δὲ καὶ Ἀπόλλων σὺν Ἀρτέμιδι Ἀθηνᾶ τε καὶ Ἡρακλῆς, καὶ ἤδη τοῦ βάθρου πρὸς τῷ πέρατι Ἀμφιτρίτη καὶ Ποσειδῶν Σελήνη τε ἵππον ἐμοὶ δοκεῖν ἐλαύνουσα. τοῖς δέ ἐστιν εἰρημένα ἐφʼ ἡμιόνου τὴν θεὸν ὀχεῖσθαι καὶ οὐχ ἵππου, καὶ λόγον γέ τινα ἐπὶ τῷ ἡμιόνῳ λέγουσιν εὐήθη.
5.14.10. ἐπὶ δὲ τῷ Γαίῳ καλουμένῳ, βωμός ἐστιν ἐπʼ αὐτῷ Γῆς, τέφρας καὶ οὗτος· τὰ δὲ ἔτι ἀρχαιότερα καὶ μαντεῖον τῆς Γῆς αὐτόθι εἶναι λέγουσιν. ἐπὶ δὲ τοῦ ὀνομαζομένου Στομίου Θέμιδι ὁ βωμὸς πεποίηται. τοῦ δὲ Καταιβάτου Διὸς προβέβληται μὲν πανταχόθεν πρὸ τοῦ βωμοῦ φράγμα, ἔστι δὲ πρὸς τῷ βωμῷ τῷ ἀπὸ τῆς τέφρας τῷ μεγάλῳ. μεμνήσθω δέ τις οὐ κατὰ στοῖχον τῆς ἱδρύσεως ἀριθμουμένους τοὺς βωμούς, τῇ δὲ τάξει τῇ Ἠλείων ἐς τὰς θυσίας συμπερινοστοῦντα ἡμῖν τὸν λόγον. πρὸς δὲ τῷ τεμένει τοῦ Πέλοπος Διονύσου μὲν καὶ Χαρίτων ἐν κοινῷ, μεταξὺ δὲ αὐτῶν Μουσῶν καὶ ἐφεξῆς τούτων Νυμφῶν ἐστι βωμός.
5.27.5. καὶ ἄλλο ἐν Λυδίᾳ θεασάμενος οἶδα διάφορον μὲν θαῦμα ἢ κατὰ τὸν ἵππον τὸν Φόρμιδος, μάγων μέντοι σοφίας οὐδὲ αὐτὸ ἀπηλλαγμένον. ἔστι γὰρ Λυδοῖς ἐπίκλησιν Περσικοῖς ἱερὰ ἔν τε Ἱεροκαισαρείᾳ καλουμένῃ πόλει καὶ ἐν Ὑπαίποις, ἐν ἑκατέρῳ δὲ τῶν ἱερῶν οἴκημά τε καὶ ἐν τῷ οἰκήματί ἐστιν ἐπὶ βωμοῦ τέφρα· χρόα δὲ οὐ κατὰ τέφραν ἐστὶν αὐτῇ τὴν ἄλλην.
6.20.3. ἐν μὲν δὴ τῷ ἔμπροσθεν τοῦ ναοῦ—διπλοῦς γὰρ δὴ πεποίηται—τῆς τε Εἰλειθυίας βωμὸς καὶ ἔσοδος ἐς αὐτό ἐστιν ἀνθρώποις· ἐν δὲ τῷ ἐντὸς ὁ Σωσίπολις ἔχει τιμάς, καὶ ἐς αὐτὸ ἔσοδος οὐκ ἔστι πλὴν τῇ θεραπευούσῃ τὸν θεὸν ἐπὶ τὴν κεφαλὴν καὶ τὸ πρόσωπον ἐφειλκυσμένῃ ὕφος λευκόν· παρθένοι δὲ ἐν τῷ τῆς Εἰλειθυίας ὑπομένουσαι καὶ γυναῖκες ὕμνον ᾄδουσι, καθαγίζους α ι δὲ καὶ θυμιάματα παντοῖα αὐτῷ ἐπισπένδειν οὐ νομίζουσιν οἶνον. καὶ ὅρκος παρὰ τῷ Σωσιπόλιδι ἐπὶ μεγίστοις καθέστηκεν.
6.25.1. ἔστι δὲ τῆς στοᾶς ὀπίσω τῆς ἀπὸ τῶν λαφύρων τῶν ἐκ Κορκύρας Ἀφροδίτης ναός, τὸ δὲ ἐν ὑπαίθρῳ τέμενος οὐ πολὺ ἀφεστηκὸς ἀπὸ τοῦ ναοῦ. καὶ τὴν μὲν ἐν τῷ ναῷ καλοῦσιν Οὐρανίαν, ἐλέφαντος δέ ἐστι καὶ χρυσοῦ, τέχνη Φειδίου, τῷ δὲ ἑτέρῳ ποδὶ ἐπὶ χελώνης βέβηκε· τῆς δὲ περιέχεται μὲν τὸ τέμενος θριγκῷ, κρηπὶς δὲ ἐντὸς τοῦ τεμένους πεποίηται καὶ ἐπὶ τῇ κρηπῖδι ἄγαλμα Ἀφροδίτης χαλκοῦν ἐπὶ τράγῳ κάθηται χαλκῷ· Σκόπα τοῦτο ἔργον, Ἀφροδίτην δὲ Πάνδημον ὀνομάζουσι. τὰ δὲ ἐπὶ τῇ χελώνῃ τε καὶ ἐς τὸν τράγον παρίημι τοῖς θέλουσιν εἰκάζειν.
8.42.4. πεποιῆσθαι δὲ οὕτω σφίσι τὸ ἄγαλμα· καθέζεσθαι μὲν ἐπὶ πέτρᾳ, γυναικὶ δὲ ἐοικέναι τἄλλα πλὴν κεφαλήν· κεφαλὴν δὲ καὶ κόμην εἶχεν ἵππου, καὶ δρακόντων τε καὶ ἄλλων θηρίων εἰκόνες προσεπεφύκεσαν τῇ κεφαλῇ· χιτῶνα δὲ ἐνεδέδυτο καὶ ἐς ἄκρους τοὺς πόδας· δελφὶς δὲ ἐπὶ τῆς χειρὸς ἦν αὐτῇ, περιστερὰ δὲ ἡ ὄρνις ἐπὶ τῇ ἑτέρᾳ. ἐφʼ ὅτῳ μὲν δὴ τὸ ξόανον ἐποιήσαντο οὕτως, ἀνδρὶ οὐκ ἀσυνέτῳ γνώμην ἀγαθῷ δὲ καὶ τὰ ἐς μνήμην δῆλά ἐστι· Μέλαιναν δὲ ἐπονομάσαι φασὶν αὐτήν, ὅτι καὶ ἡ θεὸς μέλαιναν τὴν ἐσθῆτα εἶχε. 8.42.5. τοῦτο μὲν δὴ τὸ ξόανον οὔτε ὅτου ποίημα ἦν οὔτε ἡ φλὸξ τρόπον ὅντινα ἐπέλαβεν αὐτό, μνημονεύουσιν· ἀφανισθέντος δὲ τοῦ ἀρχαίου Φιγαλεῖς οὔτε ἄγαλμα ἄλλο ἀπεδίδοσαν τῇ θεῷ καὶ ὁπόσα ἐς ἑορτὰς καὶ θυσίας τὰ πολλὰ δὴ παρῶπτό σφισιν, ἐς ὃ ἡ ἀκαρπία ἐπιλαμβάνει τὴν γῆν· καὶ ἱκετεύσασιν αὐτοῖς χρᾷ τάδε ἡ Πυθία· 8.42.6. Ἀρκάδες Ἀζᾶνες βαλανηφάγοι, οἳ Φιγάλειαν νάσσασθʼ, ἱππολεχοῦς Δῃοῦς κρυπτήριον ἄντρον, ἥκετε πευσόμενοι λιμοῦ λύσιν ἀλγινόεντος, μοῦνοι δὶς νομάδες, μοῦνοι πάλιν ἀγριοδαῖται. Δῃὼ μέν σε ἔπαυσε νομῆς, Δῃὼ δὲ νομῆας ἐκ δησισταχύων καὶ ἀναστοφάγων πάλι θῆκε, νοσφισθεῖσα γέρα προτέρων τιμάς τε παλαιάς. καί σʼ ἀλληλοφάγον θήσει τάχα καὶ τεκνοδαίτην, εἰ μὴ πανδήμοις λοιβαῖς χόλον ἱλάσσεσθε σήραγγός τε μυχὸν θείαις κοσμήσετε τιμαῖς. 8.42.7. ὡς δὲ οἱ Φιγαλεῖς ἀνακομισθὲν τὸ μάντευμα ἤκουσαν, τά τε ἄλλα ἐς πλέον τιμῆς ἢ τὰ πρότερα τὴν Δήμητρα ἦγον καὶ Ὀνάταν τὸν Μίκωνος Αἰγινήτην πείθουσιν ἐφʼ ὅσῳ δὴ μισθῷ ποιῆσαί σφισιν ἄγαλμα Δήμητρος· τοῦ δὲ Ὀνάτα τούτου Περγαμηνοῖς ἐστιν Ἀπόλλων χαλκοῦς, θαῦμα ἐν τοῖς μάλιστα μεγέθους τε ἕνεκα καὶ ἐπὶ τῇ τέχνῃ. τότε δὴ ὁ ἀνὴρ οὗτος ἀνευρὼν γραφὴν ἢ μίμημα τοῦ ἀρχαίου ξοάνου—τὰ πλείω δέ, ὡς λέγεται, καὶ κατὰ ὀνειράτων ὄψιν—ἐποίησε χαλκοῦν Φιγαλεῦσιν ἄγαλμα, γενεαῖς μάλιστα δυσὶν ὕστερον τῆς ἐπὶ τὴν Ἑλλάδα ἐπιστρατείας τοῦ Μήδου.
8.48.6. πεποίηται δὲ καὶ Διὸς Τελείου βωμὸς καὶ ἄγαλμα τετράγωνον· περισσῶς γὰρ δή τι τῷ σχήματι τούτῳ φαίνονταί μοι χαίρειν οἱ Ἀρκάδες. καὶ μνήματά ἐστιν ἐνταῦθα Τεγεάτου τοῦ Λυκάονος καὶ Μαιρᾶς γυναικὸς τοῦ Τεγεάτου· θυγατέρα Ἄτλαντός φασιν εἶναι τὴν Μαιράν, ἧς δὴ καὶ Ὅμηρος ἐποιήσατο μνήμην ἐν Ὀδυσσέως λόγοις πρὸς Ἀλκίνουν περί τε ὁδοῦ τῆς ἐς Ἅιδην καὶ ὁπόσων ἐθεάσατο ἐκεῖ τὰς ψυχάς.
9.19.5. πρὸς θάλασσαν δὲ τῆς Μυκαλησσοῦ Δήμητρος Μυκαλησσίας ἐστὶν ἱερόν· κλείεσθαι δὲ αὐτὸ ἐπὶ νυκτὶ ἑκάστῃ καὶ αὖθις ἀνοίγεσθαί φασιν ὑπὸ Ἡρακλέους, τὸν δὲ Ἡρακλέα εἶναι τῶν Ἰδαίων καλουμένων Δακτύλων. δείκνυται δὲ αὐτόθι καὶ θαῦμα τοιόνδε· πρὸ τοῦ ἀγάλματος τῶν ποδῶν τιθέασιν ὅσα ἐν ὀπώρᾳ πέφυκε γίνεσθαι, ταῦτα δὲ διὰ παντὸς μένει τεθηλότα τοῦ ἔτους.''. None | 1.1.3. The most noteworthy sight in the Peiraeus is a precinct of Athena and Zeus. Both their images are of bronze; Zeus holds a staff and a Victory, Athena a spear. Here is a portrait of Leosthenes and of his sons, painted by Arcesilaus. This Leosthenes at the head of the Athenians and the united Greeks defeated the Macedonians in Boeotia and again outside Thermopylae forced them into Lamia over against Oeta, and shut them up there. 323 B.C. The portrait is in the long portico, where stands a market-place for those living near the sea—those farther away from the harbor have another—but behind the portico near the sea stand a Zeus and a Demos, the work of Leochares. And by the sea Conon fl. c. 350 B.C. built a sanctuary of Aphrodite, after he had crushed the Lacedaemonian warships off Cnidus in the Carian peninsula. 394 B.C. For the Cnidians hold Aphrodite in very great honor, and they have sanctuaries of the goddess; the oldest is to her as Doritis ( Bountiful ), the next in age as Acraea ( of the Height ), while the newest is to the Aphrodite called Cnidian by men generally, but Euploia ( Fair Voyage ) by the Cnidians themselves.
1.4.4. So they tried to save Greece in the way described, but the Gauls, now south of the Gates, cared not at all to capture the other towns, but were very eager to sack Delphi and the treasures of the god. They were opposed by the Delphians themselves and the Phocians of the cities around Parnassus ; a force of Aetolians also joined the defenders, for the Aetolians at this time were pre-eminent for their vigorous activity. When the forces engaged, not only were thunderbolts and rocks broken off from Parnassus hurled against the Gauls, but terrible shapes as armed warriors haunted the foreigners. They say that two of them, Hyperochus and Amadocus, came from the Hyperboreans, and that the third was Pyrrhus son of Achilles. Because of this help in battle the Delphians sacrifice to Pyrrhus as to a hero, although formerly they held even his tomb in dishonor, as being that of an enemy.' "
1.14.6. Above the Cerameicus and the portico called the King's Portico is a temple of Hephaestus. I was not surprised that by it stands a statue of Athena, be cause I knew the story about Erichthonius. But when I saw that the statue of Athena had blue eyes I found out that the legend about them is Libyan. For the Libyans have a saying that the Goddess is the daughter of Poseidon and Lake Tritonis, and for this reason has blue eyes like Poseidon." '1.14.7. Hard by is a sanctuary of the Heavenly Aphrodite; the first men to establish her cult were the Assyrians, after the Assyrians the Paphians of Cyprus and the Phoenicians who live at Ascalon in Palestine ; the Phoenicians taught her worship to the people of Cythera . Among the Athenians the cult was established by Aegeus, who thought that he was childless (he had, in fact, no children at the time) and that his sisters had suffered their misfortune because of the wrath of Heavenly Aphrodite. The statue still extant is of Parian marble and is the work of Pheidias. One of the Athenian parishes is that of the Athmoneis, who say that Porphyrion, an earlier king than Actaeus, founded their sanctuary of the Heavenly One. But the traditions current among the Parishes often differ altogether from those of the city.
1.19.2. Concerning the district called The Gardens, and the temple of Aphrodite, there is no story that is told by them, nor yet about the Aphrodite which stands near the temple. Now the shape of it is square, like that of the Hermae, and the inscription declares that the Heavenly Aphrodite is the oldest of those called Fates. But the statue of Aphrodite in the Gardens is the work of Alcamenes, and one of the most note worthy things in Athens .
1.22.3. When Theseus had united into one state the many Athenian parishes, he established the cults of Aphrodite Pandemos (Common) and of Persuasion. The old statues no longer existed in my time, but those I saw were the work of no inferior artists. There is also a sanctuary of Earth, Nurse of Youth, and of Demeter Chloe (Green). You can learn all about their names by conversing with the priests.
2.5.1. On the summit of the Acrocorinthus is a temple of Aphrodite. The images are Aphrodite armed, Helius, and Eros with a bow. The spring, which is behind the temple, they say was the gift of Asopus to Sisyphus. The latter knew, so runs the legend, that Zeus had ravished Aegina, the daughter of Asopus, but refused to give information to the seeker before he had a spring given him on the Acrocorinthus. When Asopus granted this request Sisyphus turned informer, and on this account he receives—if anyone believes the story—punishment in Hades. I have heard people say that this spring and Peirene are the same, the water in the city flowing hence under-ground.
2.22.1. The temple of Hera Anthea (Flowery) is on the right of the sanctuary of Leto, and before it is a grave of women. They were killed in a battle against the Argives under Perseus, having come from the Aegean Islands to help Dionysus in war; for which reason they are surnamed Haliae (Women of the Sea). Facing the tomb of the women is a sanctuary of Demeter, surnamed Pelasgian from Pelasgus, son of Triopas, its founder, and not far from the sanctuary is the grave of Pelasgus.
2.31.5. Not far from Artemis Lycea are altars close to one another. The first of them is to Dionysus, surnamed, in accordance with an oracle, Saotes (Saviour); the second is named the altar of the Themides (Laws), and was dedicated, they say, by Pittheus. They had every reason, it seems to me, for making an altar to Helius Eleutherius (Sun, God of Freedom), seeing that they escaped being enslaved by Xerxes and the Persians.
2.34.11. Such are the possessions of the Hermionians in these parts. The modern city is just about four stades distant from the headland, upon which is the sanctuary of Poseidon, and it lies on a site which is level at first, gently rising up a slope, which presently merges into Pron, for so they name this mountain. A wall stands all round Hermione, a city which I found afforded much to write about, and among the things which I thought I myself must certainly mention are a temple of Aphrodite, surnamed both Pontia (of the Deep Sea) and Limenia (of the Harbor), and a white-marble image of huge size, and worth seeing for its artistic excellence.
3.13.9. An old wooden image they call that of Aphrodite Hera. A mother is wont to sacrifice to the goddess when a daughter is married. On the road to the right of the hill is a statue of Hetoemocles. Both Hetoemocles himself and his father Hipposthenes won Olympic victories for wrestling the two together won eleven, but Hipposthenes succeeded in beating his son by one victory.
3.23.1. Cythera lies opposite Boeae ; to the promontory of Platanistus, the point where the island lies nearest to the mainland, it is a voyage of forty stades from a promontory on the mainland called Onugnathus. In Cythera is a port Scandeia on the coast, but the town Cythera is about ten stades inland from Scandeia. The sanctuary of Aphrodite Urania (the Heavenly) is most holy, and it is the most ancient of all the sanctuaries of Aphrodite among the Greeks. The goddess herself is represented by an armed image of wood.
5.11.8. On the pedestal supporting the throne and Zeus with all his adornments are works in gold: the Sun mounted on a chariot, Zeus and Hera, Hephaestus, and by his side Grace. Close to her comes Hermes, and close to Hermes Hestia. After Hestia is Eros receiving Aphrodite as she rises from the sea, and Aphrodite is being crowned by Persuasion. There are also reliefs of Apollo with Artemis, of Athena and of Heracles; and near the end of the pedestal Amphitrite and Poseidon, while the Moon is driving what I think is a horse. Some have said that the steed of the goddess is a mule not a horse, and they tell a silly story about the mule.
5.14.10. On what is called the Gaeum (sanctuary of Earth) is an altar of Earth; it too is of ashes. In more ancient days they say that there was an oracle also of Earth in this place. On what is called the Stomium (Mouth) the altar to Themis has been built. All round the altar of Zeus Descender runs a fence; this altar is near the great altar made of the ashes. The reader must remember that the altars have not been enumerated in the order in which they stand, but the order followed by my narrative is that followed by the Eleans in their sacrifices. By the sacred enclosure of Pelops is an altar of Dionysus and the Graces in common; between them is an altar of the Muses, and next to these an altar of the Nymphs.
5.27.5. There is another marvel I know of, having seen it in Lydia ; it is different from the horse of Phormis, but like it not innocent of the magic art. The Lydians surnamed Persian have sanctuaries in the city named Hierocaesareia and at Hypaepa. In each sanctuary is a chamber, and in the chamber are ashes upon an altar. But the color of these ashes is not the usual color of ashes.
6.20.3. In the front part of the temple, for it is built in two parts, is an altar of Eileithyia and an entrance for the public; in the inner Part Sosipolis is worshipped, and no one may enter it except the woman who tends the god, and she must wrap her head and face in a white veil. Maidens and matrons wait in the sanctuary of Eileithyia chanting a hymn; they burn all manner of incense to the god, but it is not the custom to pour libations of wine. An oath is taken by Sosipolis on the most important occasions.
6.25.1. Behind the portico built from the spoils of Corcyra is a temple of Aphrodite, the precinct being in the open, not far from the temple. The goddess in the temple they call Heavenly; she is of ivory and gold, the work of Pheidias, and she stands with one foot upon a tortoise. The precinct of the other Aphrodite is surrounded by a wall, and within the precinct has been made a basement, upon which sits a bronze image of Aphrodite upon a bronze he-goat. It is a work of Scopas, and the Aphrodite is named Common. The meaning of the tortoise and of the he-goat I leave to those who care to guess.
8.42.4. The image, they say, was made after this fashion. It was seated on a rock, like to a woman in all respects save the head. She had the head and hair of a horse, and there grew out of her head images of serpents and other beasts. Her tunic reached right to her feet; on one of her hands was a dolphin, on the other a dove. Now why they had the image made after this fashion is plain to any intelligent man who is learned in traditions. They say that they named her Black because the goddess had black apparel. 8.42.5. They cannot relate either who made this wooden image or how it caught fire. But the old image was destroyed, and the Phigalians gave the goddess no fresh image, while they neglected for the most part her festivals and sacrifices, until the barrenness fell on the land. Then they went as suppliants to the Pythian priestess and received this response:— 8.42.6. Azanian Arcadians, acorn-eaters, who dwell In Phigaleia, the cave that hid Deo, who bare a horse, You have come to learn a cure for grievous famine, Who alone have twice been nomads, alone have twice lived on wild fruits. It was Deo who made you cease from pasturing, Deo who made you pasture again After being binders of corn and eaters With the reading ἀναστοφάγους “made you pasture again, and to be non-eaters of cakes, after being binders of corn.” of cakes, Because she was deprived of privileges and ancient honors given by men of former times. And soon will she make you eat each other and feed on your children, Unless you appease her anger with libations offered by all your people, And adorn with divine honors the nook of the cave. 8.42.7. When the Phigalians heard the oracle that was brought back, they held Demeter in greater honor than before, and particularly they persuaded Onatas of Aegina, son of Micon, to make them an image of Demeter at a price. The Pergamenes have a bronze Apollo made by this Onatas, a most wonderful marvel both for its size and workmanship. This man then, about two generations after the Persian invasion of Greece, made the Phigalians an image of bronze, guided partly by a picture or copy of the ancient wooden image which he discovered, but mostly (so goes the story) by a vision that he saw in dreams. As to the date, I have the following evidence to produce.
8.48.6. There is also an altar of Zeus Teleius (Full-grown), with a square image, a shape of which the Arcadians seem to me to be exceedingly fond. There are also here tombs of Tegeates, the son of Lycaon, and of Maera, the wife of Tegeates. They say that Maera was a daughter of Atlas, and Homer makes mention of her in the passage Hom. Od. 11.326 where Odysseus tells to Alcinous his journey to Hades, and of those whose ghosts he beheld there.
9.19.5. On the way to the coast of Mycalessus is a sanctuary of Mycalessian Demeter. They say that each night it is shut up and opened again by Heracles, and that Heracles is one of what are called the Idaean Dactyls. Here is shown the following marvel. Before the feet of the image they place all the fruits of autumn, and these remain fresh throughout all the year.''. None |
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52. Philostratus The Athenian, Life of Apollonius, 3.58 (2nd cent. CE - missingth cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite,, and Paphos
Found in books: Demoen and Praet (2009) 140, 147, 286; Gaifman (2012) 113
3.58. καταπλεύσαντες δὲ ἐς τὰς ἐκβολὰς τοῦ Εὐφράτου φασὶν ἐς Βαβυλῶνα δι' αὐτοῦ ἀναπλεῦσαι παρὰ τὸν Οὐαρδάνην, καὶ τυχόντες αὐτοῦ οἵου ἐγίγνωσκον, ἐπὶ τὴν Νῖνον ἐλθεῖν αὖθις, καὶ τῆς ̓Αντιοχείας συνήθως ὑβριζούσης καὶ μηδὲν τῶν ̔Ελληνικῶν ἐσπουδακυίας ἐπὶ θάλαττάν τε καταβῆναι τὴν ἐπὶ Σελεύκειαν νεώς τε ἐπιτυχόντες προσπλεῦσαι Κύπρῳ κατὰ τὴν Πάφον, οὗ τὸ τῆς ̓Αφροδίτης ἕδος, ὃ ξυμβολικῶς ἱδρυμένον θαυμάσαι τὸν ̓Απολλώνιον, καὶ πολλὰ τοὺς ἱερέας ἐς τὴν ὁσίαν τοῦ ἱεροῦ διδαξάμενον ἐς ̓Ιωνίαν πλεῦσαι θαυμαζόμενον ἱκανῶς καὶ μεγάλων ἀξιούμενον παρὰ τοῖς τὴν σοφίαν τιμῶσιν."". None | 3.58. And when they sailed as far as the mouth of the Euphrates, they say they sailed up by it to Babylon to see Vardanes, whom the found just as they had found him before. They then came afresh to Nineveh, and as the people of Antioch displayed their customary insolence and took no interest in any affairs of the Hellenes, they went down to the sea at Seleucia, and finding a ship, they sailed to Cyprus and landed at Paphos, where there is the seat of Aphrodite, symbolically established, which Apollonius admired, and gave the priests instruction with regard to the ritual of the sanctuary. He then sailed to Ionia, where he excited much admiration and no little esteem among all lovers of wisdom.''. None |
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53. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite of Cnidos • Aphrodite of Cnidos, Roman version (Colonna Venus) • Aphrodite, and sea, mother of universe • nude, female, Aphrodite of Cnidos as
Found in books: Borg (2008) 114, 122; Elsner (2007) 293, 294, 295; Griffiths (1975) 140; Pachoumi (2017) 89; Schultz and Wilberding (2022) 170
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54. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite A. at Paphos, A. at Miletus • Aphrodite A. at Paphos, priestesses of • Aphrodite, in Chariton • Aphrodite, temple of
Found in books: Dignas Parker and Stroumsa (2013) 137; Lipka (2021) 208, 214; Pinheiro et al (2012a) 24, 31, 35; Repath and Whitmarsh (2022) 143, 265
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55. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite A. at Paphos, priests of • Aphrodite A. at Paphos, statue and temple of • Aphrodite,
Found in books: Bowersock (1997) 88, 89; Dignas Parker and Stroumsa (2013) 145; Pinheiro et al (2012a) 116, 132, 143; Stephens and Winkler (1995) 347
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56. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite, Pandemos
Found in books: Hitch (2017) 74; Pirenne-Delforge and Pironti (2022) 134
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57. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite, Pandemos
Found in books: Hitch (2017) 74; Naiden (2013) 44
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58. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: • Aphrodite
Found in books: Ekroth (2013) 48; Pinheiro et al (2012a) 175
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59. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite of Cnidos • Aphrodite, of Knidos (statue) • Praxiteles, Aphrodite of Cnidos
Found in books: Elsner (2007) 41, 294; Hubbard (2014) 38, 449; Rutledge (2012) 113, 114
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60. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite, Ourania • Aphrodite, in the Hippolytus
Found in books: Nissinen and Uro (2008) 151, 152; Petrovic and Petrovic (2016) 200; Pirenne-Delforge and Pironti (2022) 92
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61. Porphyry, On Abstinence, 2.16, 2.28 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite, of Empedocles
Found in books: Gale (2000) 103; Mikalson (2010) 69; Naiden (2013) 71
| 2.16. 16.Theopompus likewise narrates things similar to these, viz. that a certain Magnesian came from Asia to Delphi; a man very rich, and abounding in cattle, and that he was accustomed every year to make many and magnificent sacrifices to the Gods, partly through the abundance of his possessions, and partly through piety and wishing to please the Gods. But being thus disposed, he came to the divinity at Delphi, bringing with him a hecatomb for the God, and magnificently honouring Apollo, he consulted his oracle. Conceiving also that he worshipped the Gods in a manner more beautiful than that of all other men, he asked the Pythian deity who the man was that, with the greatest promptitude, and in the best manner, venerated divinity, and |53 made the most acceptable sacrifices, conceiving that on this occasion the God would deem him to be pre-eminent. The Pythian deity however answered, that Clearchus, who dwelt in Methydrium, a town of Arcadia, worshipped the Gods in a way surpassing that of all other men. But the Magnesian being astonished, was desirous of seeing Clearchus, and of learning from him the manner in which he performed his sacrifices. Swiftly, therefore, betaking himself to Methydrium, in the first place, indeed, he despised the smallness and vileness of the town, conceiving that neither any private person, nor even the whole city, could honour the Gods more magnificently and more beautifully than he did. Meeting, however, with the man, he thought fit to ask him after what manner he reverenced the Gods. But Clearchus answered him, that he diligently sacrificed to them at proper times in every month at the new moon, crowning and adorning the statues of Hermes and Hecate, and the other sacred images which were left to us by our ancestors, and that he also honoured the Gods with frankincense, and sacred wafers and cakes. He likewise said, that he performed public sacrifices annually, omitting no festive day; and that in these festivals he worshipped the Gods, not by slaying oxen, nor by cutting victims into fragments, but that he sacrificed whatever he might casually meet with, sedulously offering the first-fruits to the Gods of all the vegetable productions of the seasons, and of all the fruits with which he was supplied. He added, that some of these he placed before the statues of the Gods,6 but that he burnt others on their altars; and that, being studious of frugality, he avoided the sacrificing of oxen. 2.28. 28.The truth of this may also be perceived from the altar which is even now preserved about Delos, which, because no animal is brought to, or is sacrificed upon it, is called the altar of the pious. So that the inhabitants not only abstain from sacrificing animals, but they likewise conceive, that those who established, are similarly pious with those who use the altar. Hence, the Pythagoreans having adopted this mode of sacrifice, abstained from animal food through the whole of life. But when they distributed to the Gods a certain animal instead of themselves, they merely tasted of it, living in reality without touching other |61 animals. We, however, do not act after this manner; but being filled with animal diet, we have arrived at this manifold illegality in our life by slaughtering animals, and using them for food. For neither is it proper that the altars of the Gods should be defiled with murder, nor that food of this kind should be touched by men, as neither is it fit that men should eat one another; but the precept which is still preserved at Athens, should be obeyed through the whole of life. |
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62. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite, • Aphrodite, Kythereia • Aphrodite, Ourania
Found in books: Bortolani et al (2019) 19, 121, 192, 193, 195, 198, 238, 239, 240, 241, 242, 243, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255; Bremmer (2008) 124; Edmonds (2019) 100, 105, 177, 181, 265; Pachoumi (2017) 37, 78, 82, 89, 136, 155, 156, 157, 158
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63. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite,, and Paphos
Found in books: Bernabe et al (2013) 267; Gaifman (2012) 114, 178
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64. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Aphrodite
Found in books: Clay and Vergados (2022) 65; Goldhill (2022) 275
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65. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite Areia • Aphrodite Urania • Aphrodite’s birth by the ejaculation of Zeus, Lycian Aphrodite
Found in books: Pachoumi (2017) 155; Schultz and Wilberding (2022) 182, 183, 190; Álvarez (2019) 146
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66. Epigraphy, Ig I , 254, 258
Tagged with subjects: • Aphrodite • Aphrodite, Pandemos • statues, of Aphrodite (Halae Aexonides)
Found in books: Gygax (2016) 232; Humphreys (2018) 704, 803, 863, 864
| 254. . . . the stele . . . The Ikarians decided. Menestratos proposed: to - from the demesmen and those resident at Ikarion two men from those who have not been choral sponsors (achoregeton) who are . . . (5) . . . ; and there shall be an exchange (antidosin) of property . . . before the demarch (within) twenty days . . . or there shall not? be an exchange (antidosin) . . . ; the demarch . . . shall declare (apophainen) . . . the (two) sponsors three times? . . . . . . shall register (katalegen) the members of the tragic chorus (tragoidos) (10) . . . the members of the tragic chorus? and the (two) sponsors shall claim exemption under oath . . . . . . (within) ten days or there shall be no claim of exemption under oath . . . touch the statue . . . . . . of the demarch and the . . . . . . them. The chorus leaders? (protochorois) (15) . . . shall claim exemption under oath from leading? . . . . . . . - fifteen? . . . . . . . For the chorus leaders . . . . . . whenever each year . . . . . . shall send them away if they are not? . . . (20) . . . or be fined five . . . . . . members of the tragic chorus. The two choral sponsors . . . . . . fifteen men for each? . . . . . . for each . . . . . . of Dionysos; - shall exact . . . (25) . . . festival the two choral sponsors . . . . . . or pay a fine . . . . . . the festival . . . . . . on the seventeenth of the month? . . . . . . the fifth day from? . . . (30) . . . in the Pythion . . . . . . or pay a fine . . . . . . the choral sponsor(s?). . . . . . . shall sing the phallic song . . . . . . the tragic chorus member(s?) . . . (35) . . . the chorus . . . . . . or be fined . . . . . . the demarch shall exact . . . . . . nor . . . . . . conduct the business on the - (of the month)? . . . (40) . . . drachmas and . . . . . . and be exacted . . . . . . . For the chor- . . . . . . was allotted . . . . . . (whoever) does not give? . . . (45) . . . . This . . . . . . the . . . . . . complete? . . . . . . . . . text from Attic Inscriptions Online, IG I3
254 - Decree of Ikarion regulating Rural Dionysia '
258. Capital totals (kephalaia): for the demarch, 1,000 dr. for the two treasurers for the sacred rites through the year, 5,000 dr. to the Herakleion, 7,000 dr. (5) to the Aphrodisia, 1,200 dr. to the Anakia, 1,200 dr. to exemption from contributions (ateleian), 5,000 dr. to the Apollonia, 1,100 dr. to the Pandia, 600 dr. (10) from rents, 134 dr. 2½ ob.. The Plotheians decided. Aristotimos proposed: to allot (kuameuen) the officials worthily of the money that each office controls; and these are to provide the money securely (15) for the Plotheians. Concerning whatever loan there is a decree or setting of interest, they are to lend and exact interest according to the decree, lending as much as is lent annually to whoever (20) offers the greatest interest, whoever persuades the lending officials by their wealth (timēmati) or guarantor; and from the interest, and the rents on whatever rent-bearing purchases may have been made from capital (kephalaiōn), (25) they shall sacrifice the rites (hiera), both the common rites for the Plotheians, and for the Athenians on behalf of the community (koino) of the Plotheians, and for the quadrennial festivals; and for the other rites, for which all the Plotheians have to contribute money for (30) rites, whether to the Plotheians or to the Epakrians or to the Athenians, the officials from the community who are in charge of the money for the exemption from contributions (ateleian) shall pay on behalf of the demesmen; and for all the common rites in which (35) the Plotheians feast, they shall provide sweet wine at the community’s expense, for other rites up to half a chous for each Plotheian present, but for the trainer (didaskalōi) at or of the - a jar (kadon) . . . burning . . . (40) . . . practitioner (?) (dēmiourg-) . . . . . . text from Attic Inscriptions Online, IG I3
258 - Decree of the deme Plotheia '. None |
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67. Epigraphy, Ig Ii2, 1138, 1177, 1182, 1283, 2820, 4771
Tagged with subjects: • Aphrodite • Aphrodite, Citian shrine of • Aphrodite, Ourania of Cition • Aphrodite, Pandemos • Aphrodite, at Kephale • Aphrodite, dedication by Halaieis • Divinities (Greek and Roman, of Anatolian or Eastern origin), Astarte (i.e., Aphrodite) • statues, of Aphrodite (Halae Aexonides) • thiasoi and thiasotai, of Aphrodite Ourania
Found in books: Gygax (2016) 232; Humphreys (2018) 908; Mikalson (2016) 113, 116, 179; Papazarkadas (2011) 115, 138, 200; Renberg (2017) 411; Tanaseanu-Döbler and von Alvensleben (2020) 78
| 1177. . . . the demarch in office at any time shall take care of the Thesmophorion together with the priestess, that no-one releases anything or gathers a thiasos or installs sacred objects (5) or performs purification rites or approaches the altars or the pit (megaron) without the priestess except when it is the festival of the Thesmophoria or the Plerosia or the Kalamaia (10) or the Skira or another day on which the women come together according to ancestral tradition; that the Piraeans shall resolve: if anyone does any of these things in contravention of these provisions, the demarch (15) shall impose a penalty and bring him before a law court under the laws that are in place with respect to these things; and concerning the gathering of wood in the sanctuaries, if anyone gathers wood, may the old laws (archaious nomous) (20) be valid, those that are in place with respect to these matters; and the boundary officers (horistas) shall inscribe this decree together with the demarch and stand it by the way up to the Thesmophorion. text from Attic Inscriptions Online, IG II2
1177 - Decree of deme Piraeus concerning the Thesmophorion
1283. Gods In the archonship of Polystratos (240/39), on the eighth of Hekatombaion, at the principal assembly. Sosias son of Hippokrates proposed: since the Athenian People has granted to the Thracians alone (5) among all foreign peoples (ethnōn) the right to acquire land (egktēsin) and found a sanctuary, in accordance with the oracle (manteian) from Dodona, and to conduct a procession from the hearth in the city hall (prutaneiou), and now those who have been selected in the city to establish (kataskeuasasthai) a sanctuary think that we should be on friendly terms with one another; in order therefore that (10) the orgeones too may be seen both to obey the law of the city which instructs the Thracians to conduct the procession to Piraeus and to be on friendly terms with the orgeones in the city, for good fortune the orgeones shall decide, that however those in the city choose to organise (15) their procession, let them process from the city hall (prutaneiou) to the Piraeus along with those from the Piraeus; and the managers (epimelētas) in the Piraeus shall receive them, providing them in the Nymphaion with sponges and basins and water and crowns (stephanous), and a meal (ariston) in the sanctuary such as they (20) prepare for themselves; and when the sacrifices occur, the priest and the priestess shall pray, in addition to the prayers which they (usually) pray, also for the orgeones in the city in the same way, in order that, these things coming to pass and the whole (Thracian) people (ethnous) being of one mind, the sacrifices to the gods and everything else that is proper (25) may take place in accordance with the traditions of the Thracians and the laws of the city, and the relations of the whole (Thracian) people (ethnei) with the gods may be on a good and pious footing; and if they want to approach the (Piraeus) orgeones on any other matter, they shall always have the right of first access after the preliminary rituals, and if any of the orgeones in the city want (30) to join the orgeones (in the Piraeus) they may be allowed to join and receive their portion for life without paying the dues . . . text from Attic Inscriptions Online, IG II2
1283 - Decree of the orgeones of Bendis (240/39 BC)
2820. Those who were appointed by the Halaians to make the statue (agalma) for Aphrodite having been crowned by the demesmen dedicated to Aphrodite. (5) Astyphilos son of Philagros Nikomenes son of Hieron Euthemon son of Eupolis Chaireas son of Chairias Argeios son of Demochares (10) Aristomachos son of Astyanax Diotheides son of Sokrates Astydamas son of Astyanax Euphiletos son of Hagnotheos Aischias son of Phileriphos (15) Eukles son of Eukleides Diodoros son of Hagnotheos -ippos son of Aischines Eupolis son of Euthemon10 Euktemon son of Euthemon10 (20) Philippos son of Athenippos Hieron son of Nautes Menyllos son of Astyphilos Theodotos son of Theaitetos Philagros son of Diokles11 (25) Theophilos son of Euthemon Medros son of Hegesias Theoboulos son of Theodotos Sokrates son of Diotheides Praxias son of Lysimachos of Ankyle made this.12 text from Attic Inscriptions Online, IG II2
2820 - Dedication to Aphrodite by demesmen of Halai Aixonides
4771. The columns (kionia) and pediment (aitoma) and the latticed partitions (kinklides) and the (statue of) Aphrodite she dedicated to the Goddess from her own resources (5) having repaired both (the statue of) the goddess itself and the things related to it; she was her lamplighter (luchnaptria) and dream-interpreter (oneirokritis). In charge of the vestments was Aemilius (10) Attikos of Melite; the priest, bearer (iakchagogos) of the image of Iakchos, was the son of Dionysios of Marathon, temple attendant (zakoros) and bearer of the holy vessels (hagiaphoros) was Eukarpos. text from Attic Inscriptions Online, IG II2
4771 - Dedication of a shrine to Aphrodite/Isis ' '. None |
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68. Epigraphy, Seg, 21.541, 29.135, 33.147, 36.1039
Tagged with subjects: • Aphrodite • Aphrodite, Nauarchis • Aphrodite, Pandemos • Aphrodite, at Kephale • Aphrodite, of Syria • priests and priestesses, of Aphrodite Syria • priests and priestesses, of Syrian Aphrodite
Found in books: Humphreys (2018) 704, 985, 1086; Jim (2022) 89; Lupu(2005) 37; Mackil and Papazarkadas (2020) 291; Mikalson (2016) 51, 153, 251; Papazarkadas (2011) 138
| 21.541. Gods The Greater Demarchy (dēmarchia hē mezōn) Α Metageitnion, on the twelfth, for Apollo Lykeios, in the city, (5) a sheep, no taking away (ou phora), 12 dr.; - on the twentieth (dekatei proterai), for Hera Thelchinia, on the hill (em pagōi) at Erchia, a lamb (arna), (10) all black, no taking away (ou phora), 7 dr.; - Boedromion, on the twenty-seventh (tetradi phthinontos), for the Nymphs, (15) on the hill at Erchia, a sheep, 10 dr.; - Pyanopsion, on the fourteenth, for the heroines (20) in the hollow (en aulōni) at Erchia, a sheep, no taking away (ou phora), for the priestess the skin, 10 dr.; - Gamelion, on the seventh, (25) for Kourotrophos, in the Delphinion at Erchia, a piglet, 3 dr.; - for Apollo Delphinios, at Erchia, (30) a sheep, 12 dr.; - on the eighth, for Apollo Apotropaios, at Erchia (35) towards Paiania, a goat, 12 dr.; - Anthesterion, at the Diasia, in the city (en astei) at Agrai, (40) for Zeus Meilichios, a sheep, wineless (nēphalios) up until (the roasting of) the innards, 12 dr.; - Elaphebolion, (45) on the sixteenth, for Semele, at the same altar, a goat, to be handed over to the women, (50) for the priestess the skin, no taking away (ou phora), 10 dr.; - Thargelion, on the fourth, for Leto, at the (55) Pythion at Erchia, a goat, 10 dr.; - Skirophorion, on the third, for Kourotrophos, (60) on the acropolis (em polei) at Erchia, a piglet, 3 dr.; - for Athena Polias, on the acropolis at Erchia, a sheep (65) instead of a bovine (antibous), 10 dr.; total 111 dr. Β Metageitnion, on the twelfth, at the Eleusinion in the city, for Demeter, (5) a sheep, 10 dr.; - on the sixteenth, for Kourotrophos, in Hekate’s (sanctuary) at Erchia, a piglet, (10) 3 dr.; - for Artemis Hekate, at Erchia, a goat, 10 dr.; - Boedromion, (15) on the fourth, for Basile, at Erchia, a ewe-lamb (amnē), white, burnt whole (holokautos), wineless (nēphalios), (20) 7 dr.; - on the twenty-seventh (tetradi phthinontos) on the hill at Erchia, for Acheloos, (25) a sheep, 12 dr.; - Gamelion on the ninth, at the Erosouria (?), on the acropolis (30) at Erchia, for Athena, a ewe-lamb, 7 dr.; - on the twenty- seventh (tetradi phthinontos), for Kourotrophos, in (35) Hera’s (sanctuary) at Erchia, a piglet, 3 dr.; - for Hera, at Erchia, a sheep, for the priestess the skin, 10 dr.; (40) - Mounichion, on the fourth, for the Herakleidai, a sheep, no taking away (ou phora), at Erchia, 12 dr.; (45) - Thargelion on the fourth, for Apollo Pythios, at Erchia, a goat, to be handed over (50) to the Pythaistai, 12 dr.; - for Apollo Paion, on the hill at Erchia, a sheep, 12 dr.; (55) - Skirophorion, on the third, for Aglauros, on the acropolis at Erchia, a sheep, no taking away (ou phora), 10 dr.; (60) - total 108 dr. Γ Hekatombaion, on the twenty- first (dekatei husterai), for Kourotrophos, at (5) Sotidai at Erchia, a piglet, no taking away (ou phora), 3 dr.; - for Artemis at Sotidai at Erchia, (10) a goat, no taking away (ou phora), the skin to be consecrated, 10 dr.; - Metageitnion, on the twelfth, (15) for Zeus Polieus, on the acropolis in the city, a sheep, no taking away (ou phora), 12 dr.; - on the twenty-fifth (hektei phthinontos), (20) for Zeus Epopetes, on the hill at Erchia, a piglet, burnt whole (holokautos), wineless (nēphalios), (25) 3 dr.; - Boedromion, on the twenty-seventh (tetradi phthinontos), for Alochos, on the hill (30) at Erchia, a sheep, 10 dr.; - Gamelion, on the eighth, for Apollo Apotropaios, (35) at Erchia, a goat, to be handed over to the Pythaistai, 12 dr.; - on the twenty-seventh (tetradi phthinontos), for Zeus (40) Teleios, in Hera’s (sanctuary) at Erchia, a sheep, 12 dr.; - Anthesterion, on the second, (45) for Dionysos, at Erchia, a kid (eriphos), very young (proptorthi(os)), 5 dr.; - Mounichion, on the twentieth (dekatei proterai), (50) for Leukaspis, at Erchia, a sheep, wineless (nēphalios), no taking away (ou phora), 12 dr.; - Thargelion, (55) on the fourth, for Zeus, on the hill at Erchia, a sheep, 12 dr.; - Skirophorion, (60) on the third, for Zeus Polieus, on the acropolis at Erchia, a sheep, no taking away (ou phora), 12 dr.; (65) - on the sixteenth, . . . Δ Hekatombaion, on the twenty- first (dekatei husterai), for Kourotrophos, on (5) the peak (epi to akro) at Erchia, a piglet, no taking away (ou phora), 3 dr.; - for Artemis on the peak at Erchia, (10) a goat, no taking away (ou phora), the skin to be consecrated, 10 dr.; - Metageitnion, on the twelfth; (15) for Athena Polias, on the acropolis in the city, a sheep, 10 dr.; - Boedromion, on the fifth, (20) for Epops, at Erchia, a piglet, burnt whole (holokautos), wineless (nēphali(os)), 3 dr.; - on the twenty-seventh (tetradi phthinontos), (25) for Hermes, on the hill at Erchia, a sheep, 12 dr.; - Gamelion, on the twenty-seventh (tetradi phthinontos) (30) for Poseidon, in Hera’s (sanctuary) at Erchia, a sheep, 12 dr.; - Elaphebolion, on the sixteenth, (35) for Dionysos, at Erchia, a goat, to be handed over to the women, no taking away (ou phora), for the priestess (40) the skin, 12 dr.; - Mounichion, on the twenty-first (dekatei husterai), for the Tritopatreis, at Erchia, (45) a sheep, wineless (nēphalios), no taking away (ou phora), 12 dr.; - Thargelion, on the fourth, for the Anakes, (50) at Erchia, a sheep, 12 dr.; - on the nineteenth, for Menedeios, at Erchia, (55) a sheep, no taking away, 12 dr.; - Skirophorion, on the third, for Poseidon, on the acropolis (60) at Erchia, a sheep, 12 dr.; total 110 dr. Ε Metageitnion, on the nine- teenth, for the heroines at (5) the rush-bed (epi schoinōi) at Erchia, a sheep, no taking away (ou phora), for the priestess the skin, 10 dr.; - Boedromion, (10) on the fifth, at Erchia, for Epops, a piglet, burnt whole (holokautos), wineless (nēphalios), (15) 3 dr.; - on the twenty-seventh (tetradi phthinontos), for Earth (Gēi), on the hill at Erchia, a sheep, (20) pregt, no taking away (ou phora), 10 dr.; - Posideon, on the sixteenth, for Zeus, on the (25) rock or rocky place (em petrēi) at Erchia, a sheep, no taking away (ou phora), 12 dr.; - for Zeus Horios, at Erchia, a piglet, (30) no taking away (ou phora), 3 dr.; - Gamelion, on the seventh, for Apollo Lykeios, (35) at Erchia, a sheep, to be handed over to the Pythaistai, no taking away (ou phora), 12 dr.; - on the eighth, (40) for Apollo Nymphegetes, at Erchia, a goat, 12 dr.; - for the Nymphs, at (45) the same altar, a goat, 10 dr.; - Thargelion, on the fourth, for Hermes, (50) in the agora at Erchia, a ram, let the herald make the sacrifice to him (55) and receive the perquisites (gera) just like the demarch, 10 dr.; - on the sixteenth, (60) for Zeus Epakrios, on Hymettos, a lamb (arēn), wineless (nēphalios), no taking away (ou phora), 7 dr.; - Skirophorion, . . . text from Attic Inscriptions Online, SEG
21.541 - Sacrificial calendar of Erchia
33.147. Face A (front) . . . Hekatombaion: . . . and for the . . . to provide lunch (aristom) . . . a drachma each (5) . . . the Proerosia offering (?) (tēn prēro-), . . . the Delphinion, a goat . . . for Hekate . . . _ . . . a full-grown victim (teleom), to be sold (praton). (10) Metageitnion: for Zeus Kataibates in the sacred enclosure (sēkōi) by the Delphini?on, a full-grown victim (teleon), to be sold (praton). _ An oath victim (horkōmosion) is to be provided for the audits (euthunas). Boedromion: the Proerosia; for Zeus Polieus, a select (kriton) sheep, a select piglet; at Automenai (?) (ep&'. None |
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69. Strabo, Geography, 8.6.20
Tagged with subjects: • Aphrodite
Found in books: Hubbard (2014) 224; Nissinen and Uro (2008) 317
| 8.6.20. Corinth is called wealthy because of its commerce, since it is situated on the Isthmus and is master of two harbors, of which the one leads straight to Asia, and the other to Italy; and it makes easy the exchange of merchandise from both countries that are so far distant from each other. And just as in early times the Strait of Sicily was not easy to navigate, so also the high seas, and particularly the sea beyond Maleae, were not, on account of the contrary winds; and hence the proverb, But when you double Maleae, forget your home. At any rate, it was a welcome alternative, for the merchants both from Italy and from Asia, to avoid the voyage to Maleae and to land their cargoes here. And also the duties on what by land was exported from the Peloponnesus and what was imported to it fell to those who held the keys. And to later times this remained ever so. But to the Corinthians of later times still greater advantages were added, for also the Isthmian Games, which were celebrated there, were wont to draw crowds of people. And the Bacchiadae, a rich and numerous and illustrious family, became tyrants of Corinth, and held their empire for nearly two hundred years, and without disturbance reaped the fruits of the commerce; and when Cypselus overthrew these, he himself became tyrant, and his house endured for three generations; and an evidence of the wealth of this house is the offering which Cypselus dedicated at Olympia, a huge statue of beaten gold. Again, Demaratus, one of the men who had been in power at Corinth, fleeing from the seditions there, carried with him so much wealth from his home to Tyrrhenia that not only he himself became the ruler of the city that admitted him, but his son was made king of the Romans. And the sanctuary of Aphrodite was so rich that it owned more than a thousand temple slaves, courtesans, whom both men and women had dedicated to the goddess. And therefore it was also on account of these women that the city was crowded with people and grew rich; for instance, the ship captains freely squandered their money, and hence the proverb, Not for every man is the voyage to Corinth. Moreover, it is recorded that a certain courtesan said to the woman who reproached her with the charge that she did not like to work or touch wool: Yet, such as I am, in this short time I have taken down three webs.''. None |
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70. Vergil, Aeneis, 1.224-1.226, 1.238, 1.257-1.260, 1.418-1.426, 1.437-1.438, 1.688, 1.712-1.714, 4.90-4.128
Tagged with subjects: • Aphrodite • Aphrodite (Venus) • Aphrodite/Venus • Homeric Hymn to Aphrodite • Venus (see also Aphrodite”)
Found in books: Blum and Biggs (2019) 160, 161; Fabre-Serris et al (2021) 187; Farrell (2021) 145, 146, 171; Hunter (2018) 72; Miller and Clay (2019) 178; Thorsen et al. (2021) 137
1.224. despiciens mare velivolum terrasque iacentis 1.225. litoraque et latos populos, sic vertice caeli 1.226. constitit, et Libyae defixit lumina regnis.
1.238. Hoc equidem occasum Troiae tristisque ruinas
1.257. Parce metu, Cytherea: manent immota tuorum 1.258. fata tibi; cernes urbem et promissa Lavini 1.259. moenia, sublimemque feres ad sidera caeli 1.260. magimum Aenean; neque me sententia vertit.
1.418. Corripuere viam interea, qua semita monstrat. 1.419. Iamque ascendebant collem, qui plurimus urbi 1.420. imminet, adversasque adspectat desuper arces. 1.421. Miratur molem Aeneas, magalia quondam, 1.422. miratur portas strepitumque et strata viarum. 1.423. Instant ardentes Tyrii pars ducere muros, 1.424. molirique arcem et manibus subvolvere saxa, 1.425. pars optare locum tecto et concludere sulco. 1.426. 1.437. O fortunati, quorum iam moenia surgunt! 1.438. Aeneas ait, et fastigia suspicit urbis.
1.688. occultum inspires ignem fallasque veneno.
1.712. Praecipue infelix, pesti devota futurae, 1.713. expleri mentem nequit ardescitque tuendo 1.714. Phoenissa, et pariter puero donisque movetur.
4.90. Quam simul ac tali persensit peste teneri 4.91. cara Iovis coniunx, nec famam obstare furori, 4.92. talibus adgreditur Venerem Saturnia dictis: 4.93. Egregiam vero laudem et spolia ampla refertis 4.94. tuque puerque tuus, magnum et memorabile numen, 4.95. una dolo divom si femina victa duorum est! 4.96. Nec me adeo fallit veritam te moenia nostra 4.97. suspectas habuisse domos Karthaginis altae. 4.98. Sed quis erit modus, aut quo nunc certamine tanto? 4.99. Quin potius pacem aeternam pactosque hymenaeos 4.100. exercemus? Habes, tota quod mente petisti: 4.101. ardet amans Dido, traxitque per ossa furorem. 4.102. Communem hunc ergo populum paribusque regamus 4.103. auspiciis; liceat Phrygio servire marito, 4.104. dotalisque tuae Tyrios permittere dextrae. 4.105. Olli—sensit enim simulata mente locutam, 4.106. quo regnum Italiae Libycas averteret oras— 4.107. sic contra est ingressa Venus: Quis talia demens 4.108. abnuat, aut tecum malit contendere bello, 4.109. si modo, quod memoras, factum fortuna sequatur. 4.110. Sed fatis incerta feror, si Iuppiter unam 4.111. esse velit Tyriis urbem Troiaque profectis, 4.112. miscerive probet populos, aut foedera iungi. 4.113. Tu coniunx tibi fas animum temptare precando. 4.114. Perge; sequar. Tum sic excepit regia Iuno: 4.115. Mecum erit iste labor: nunc qua ratione, quod instat 4.116. confieri possit, paucis, adverte, docebo. 4.117. Venatum Aeneas unaque miserrima Dido 4.118. in nemus ire parant, ubi primos crastinus ortus 4.119. extulerit Titan, radiisque retexerit orbem. 4.120. His ego nigrantem commixta grandine nimbum, 4.121. dum trepidant alae, saltusque indagine cingunt, 4.122. desuper infundam, et tonitru caelum omne ciebo. 4.123. Diffugient comites et nocte tegentur opaca: 4.124. speluncam Dido dux et Troianus eandem 4.125. devenient; adero, et, tua si mihi certa voluntas, 4.127. hic hymenaeus erit.—Non adversata petenti 4.128. adnuit, atque dolis risit Cytherea repertis.''. None | 1.224. Fronting on these a grotto may be seen, ' "1.225. o'erhung by steep cliffs; from its inmost wall " '1.226. clear springs gush out; and shelving seats it has ' "
1.238. Then Ceres' gift from the corrupting sea " '
1.257. in panic through the leafy wood, nor ceased 1.258. the victory of his bow, till on the ground 1.259. lay seven huge forms, one gift for every ship. 1.260. Then back to shore he sped, and to his friends
1.418. his many cares, when first the cheerful dawn 1.419. upon him broke, resolved to take survey 1.420. of this strange country whither wind and wave 1.421. had driven him,—for desert land it seemed,— 1.422. to learn what tribes of man or beast possess 1.423. a place so wild, and careful tidings bring 1.424. back to his friends. His fleet of ships the while, ' "1.425. where dense, dark groves o'er-arch a hollowed crag, " '1.426. he left encircled in far-branching shade.
1.437. Over her lovely shoulders was a bow, 1.438. lender and light, as fits a huntress fair;
1.688. beneath one bare, protruded breast she bound—
1.712. her sentence, or impartial urn, assigned. 1.713. But, lo! Aeneas sees among the throng 1.714. Antheus, Sergestus, and Cloanthus bold,
4.90. with many a votive gift; or, peering deep ' "4.91. into the victims' cloven sides, she read " '4.92. the fate-revealing tokens trembling there. 4.93. How blind the hearts of prophets be! Alas! 4.94. of what avail be temples and fond prayers 4.95. to change a frenzied mind? Devouring ever, ' "4.96. love's fire burns inward to her bones; she feels " '4.97. quick in her breast the viewless, voiceless wound. 4.98. Ill-fated Dido ranges up and down 4.99. the spaces of her city, desperate 4.100. her life one flame—like arrow-stricken doe 4.101. through Cretan forest rashly wandering, 4.102. pierced by a far-off shepherd, who pursues 4.103. with shafts, and leaves behind his light-winged steed, 4.104. not knowing; while she scours the dark ravines 4.105. of Dicte and its woodlands; at her heart 4.106. the mortal barb irrevocably clings. ' "4.107. around her city's battlements she guides " "4.108. aeneas, to make show of Sidon 's gold, " '4.109. and what her realm can boast; full oft her voice 4.110. essays to speak and frembling dies away: 4.111. or, when the daylight fades, she spreads anew 4.112. a royal banquet, and once more will plead 4.113. mad that she is, to hear the Trojan sorrow; 4.114. and with oblivious ravishment once more 4.115. hangs on his lips who tells; or when her guests ' "4.116. are scattered, and the wan moon's fading horn " '4.117. bedims its ray, while many a sinking star 4.118. invites to slumber, there she weeps alone 4.119. in the deserted hall, and casts her down 4.120. on the cold couch he pressed. Her love from far 4.121. beholds her vanished hero and receives 4.122. his voice upon her ears; or to her breast, ' "4.123. moved by a father's image in his child, " '4.124. he clasps Ascanius, seeking to deceive 4.125. her unblest passion so. Her enterprise 4.126. of tower and rampart stops: her martial host 4.127. no Ionger she reviews, nor fashions now 4.128. defensive haven and defiant wall; ''. None |
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71. None, None, nan
Tagged with subjects: • Aphrodite • Aphrodite, and Menelaus
Found in books: Greensmith (2021) 313, 314; Lipka (2021) 34; Maciver (2012) 144, 145, 147, 148, 154, 155, 157, 159, 162, 163, 164, 165
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72. None, None, nan
Tagged with subjects: • Aphrodite • Aphrodite, and Helen
Found in books: Clay and Vergados (2022) 66; Repath and Whitmarsh (2022) 107
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73. None, None, nan
Tagged with subjects: • Aphrodite • Aphrodite, Euploia • Aphrodite, Hegemone • Aphrodite, Ourania of Cition • Aphrodite, Pandemos • Aphrodite, Phile • Aphrodite, of Syria • altars, of Aphrodite Pandemos • dedications, to Aphrodite • dedications, to Aphrodite Hegemone • dedications, to Aphrodite Ourania • pompai, of Aphrodite Pandemos • priests and priestesses, of Aphrodite Pandemos • priests and priestesses, of Aphrodite Syria • priests and priestesses, of Syrian Aphrodite • statues, of Aphrodite Pandemos • temples, of Aphrodite Pandemos • thiasoi and thiasotai, of Aphrodite Ourania
Found in books: Humphreys (2018) 803, 908, 943, 1032, 1103, 1159; Mikalson (2016) 86, 138, 143, 179, 194, 206, 220, 256, 260
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74. None, None, nan
Tagged with subjects: • Aphrodite • Aphrodite Apostrophia • Aphrodite Pandemos • Aphrodite Urania • Aphrodite’s birth by the ejaculation of Zeus • Aphrodite’s birth by the ejaculation of Zeus, name of Empedocles’ Love • Aphrodite’s births
Found in books: Pachoumi (2017) 37; de Jáuregui et al. (2011) 394; Álvarez (2019) 58, 71, 120, 143, 144, 145
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75. None, None, nan
Tagged with subjects: • Aphrodite
Found in books: Meister (2019) 12, 23; Pirenne-Delforge and Pironti (2022) 15
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76. None, None, nan
Tagged with subjects: • Aphrodite • Aphrodite, Pandemos • Aphrodite, sacred pigeons (Aphrodisias) • pigeons, sacred to Aphrodite
Found in books: Bricault and Bonnet (2013) 182; Hitch (2017) 74; Lupu(2005) 29; Price Finkelberg and Shahar (2021) 161
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77. None, None, nan
Tagged with subjects: • Aphrodite • Aphrodite Pandemos • Aphrodite, Milichia • Aphrodite, Pandemos • Aphrodite, Peitho • Aphrodite, reign of • Hermes, Aphrodite and
Found in books: Hitch (2017) 67, 74; Lupu(2005) 39, 57; Parker (2005) 408; Petrovic and Petrovic (2016) 97; Pirenne-Delforge and Pironti (2022) 222
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78. None, None, nan
Tagged with subjects: • Aphrodite • Aphrodite, Pandemos • statues, of Aphrodite (Halae Aexonides)
Found in books: Gygax (2016) 232; Humphreys (2018) 704, 803, 863, 864
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79. None, None, nan
Tagged with subjects: • Aphrodite Hilara • Aphrodite, and Cleopatra VII • Aphrodite, at Paphos • Cleopatra VII, and Aphrodite
Found in books: Csapo (2022) 46, 49; Liapis and Petrides (2019) 165
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80. None, None, nan
Tagged with subjects: • Aphrodite
Found in books: Horster and Klöckner (2014) 182; Miller and Clay (2019) 252
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81. None, None, nan
Tagged with subjects: • Aphrodite • Aphrodite, Synarchis of Samos
Found in books: Mikalson (2016) 287; Williamson (2021) 210
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82. None, None, nan
Tagged with subjects: • Aphrodite
Found in books: Hunter (2018) 74, 75; Pirenne-Delforge and Pironti (2022) 38
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83. None, None, nan
Tagged with subjects: • Aphrodite • Aphrodite A. at Paphos, priests of • Aphrodite A. at Paphos, statue and temple of • Euphrates (son of priestess of Aphrodite) • Mesopotamia (daughter of priestess of Aphrodite) • Tigris (son of priestess of Aphrodite)
Found in books: Dignas Parker and Stroumsa (2013) 145, 153; Lipka (2021) 206, 208, 214, 215; Pinheiro et al (2012a) 188; Stephens and Winkler (1995) 430
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84. None, None, nan
Tagged with subjects: • Aphrodite • Aphrodite, Kythereia • Cypris
Found in books: Bernabe et al (2013) 267, 440; Bortolani et al (2019) 242; Pachoumi (2017) 36
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